Many indigenous peoples throughout the world have inked tattoos for aesthetic and therapeutic reasons which respect their culture and traditions.&nbsp; That includes Tharu women in Nepal who have tattooed themselves with traditional motifs that tell stories about their ancestry and the natural world. The Nat are a nomadic ethnic group that pitch tents near villages to do odd jobs. While the men hunt birds and small mammals, or fish, the women tattoo other women.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_c5ac4bfb3ec021aafc3e9d423677531effe51dd1c3ad2dcfc45f936a427eb4e4.jpg" data-media-id="editor_0" data-image-id="20250118140112_c5ac4bfb3ec021aafc3e9d423677531effe51dd1c3ad2dcfc45f936a427eb4e4" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>BODY OF ART: Garbhi Dasin Tharuni shows elephants and warriors tattoed on her arm.</figcaption> </figure>  Ghurni Chaudhary, 70, from Saptari remembers getting one of her tattoos from a Nat woman in return for cooking for them. Elders told Ghurni that her in-laws would not accept food from her hand if she did not get tattooed. “Although I don’t know the meaning of floral patterns on my arms, I got inked the pokhair tattoo with a small boat and oarsman,” she adds. The pokhair is a pond in the Tharu language and the tattoo consists of four corners of a pond – a floral pattern at each corner. The boat symbolises the crossing of the river of life to the other side.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_325a509d3481e03837df90154667d94efe823adb245adeb24c560f5877dd00fc.jpg" data-media-id="editor_1" data-image-id="20250118140112_325a509d3481e03837df90154667d94efe823adb245adeb24c560f5877dd00fc" data-rendition-name="original" width="1000" height="1333" loading="lazy" alt="Inking an identity NT"> <figcaption>A woman from Kailali with peacock tattoos on her legs.</figcaption> </figure>  Interestingly, the Tharu epic Gurbabak Jalmauti talks about Gurbaba, the creator of the earth, going to a safer place with his disciples on a boat during the apocalypse. Most Tharu women also get inked with floral patterns to get freedom from the endless cycle of life and death and a symbol of nirvana.&nbsp; Ahilya Devi, 80, proudly shows a simple thopa-thopi tattoo on her left arm made with rosette motifs that are supposed to ward off the evil eye. &nbsp; “It is one of the simplest tattoos – it’s easy to make for the tattoo artist and looks great on the arm,” she says. “I just have that one, and didn’t want any more.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_354240247ef70bd3f42ecca3f405014ac2aee2b6b7496d945ffaf545c9696d34.jpg" data-media-id="editor_2" data-image-id="20250118140112_354240247ef70bd3f42ecca3f405014ac2aee2b6b7496d945ffaf545c9696d34" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Kashia Chaudhary with a sago palm and marigold on the back of her lower arms.</figcaption> </figure>  The Tharu are forest-dwellers and grow trees in their backyard. Which is why Tharu women from eastern Nepal have a tattoo of the garden of the god Salahesh with flowers and an Ashoka tree. Kashia Chaudhary shows off her tattoos of sago palm and marigold flower, inked on the back of her lower arm. Another tattoo that covers the whole of the upper or lower arm represents an areca nut palm. Many women in the village of Ramdhuni in Sunsari wear tattoos of the god Ram and his brother Laxman. Ramdhuni has an eternal flame which is believed to have kept burning from the days of the Ramayana. Lord Ram is supposed to have spent a night here before his exile.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_3b072bd43cbafa4dc3ae12b4c7f55b2643e8f92ce3a23a5cfc9699a70f3128f4.jpg" data-media-id="editor_3" data-image-id="20250118140116_3b072bd43cbafa4dc3ae12b4c7f55b2643e8f92ce3a23a5cfc9699a70f3128f4" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Ghurni Chaudhary's parents told her that her in-laws would only accept food from her if she got a tattoo.</figcaption> </figure>  Garbhi Dasin, an ascetic in her 70s, wears Ram Laxman tattoos on her calf and wheels of a chariot on her shin. Ashia Tharuni from the neighbouring village also wears a Ram Laxman tattoo on her legs. Interestingly, the sacred tattoos find a place on women’s legs, and that too on the rear side. &nbsp; Other Tharu women simply got these tattoos as a sign of beauty, and inking is regarded as permanent jewellery. The block tattoos of peacocks on the legs add to the aesthetic. “We got tattoos to look beautiful,” says Bhuti Devi from Hasanpur village. “These tattoos will accompany us when we die. They will go together with us.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_62cc2c0cbd36f64d40aaee8900bbd851d5d009df10689fb27ed39c4059a3c484.jpg" data-media-id="editor_4" data-image-id="20250118140116_62cc2c0cbd36f64d40aaee8900bbd851d5d009df10689fb27ed39c4059a3c484" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Peacock and tiger tattoos on Chanabati Tharu's legs.</figcaption> </figure>  Bhuti Devi has a lot of tattoos. The most outstanding one perhaps is that of a peacock because Tharus believe they are descendants of Mauryas, the dynasty of Emperor Ashoka who spread Buddhism across the Subcontinent. Tharus have an important relationship with fish, regarding them and earthworms as the first life on the planet. Fish tattoos are therefore popular.&nbsp; Tharus have been credited for their role in nature conservation in their homeland where Chitwan and Bardia national parks are now situated. They used to be elephant handlers for royalty. The elephant tattoo with a mahout is common in tattoos worn by Tharu women.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_8a2f434c0f525cc8eb29e4f4032154d8adb9fa07593e3523dd4585836b6aee02.jpg" data-media-id="editor_5" data-image-id="20250118140116_8a2f434c0f525cc8eb29e4f4032154d8adb9fa07593e3523dd4585836b6aee02" data-rendition-name="original" width="1000" height="1333" loading="lazy" alt="Inking an identity NT"> <figcaption>Kailali woman with tattoos on her legs.</figcaption> </figure>  One woman in Sunsari even has a tattoo called German ke larai (German war) which is a complex tattoo design that includes armies on foot with spears, on elephants, and on horses doing battle. Tigers are another tattoo that adorn the chest or the upper arm of women, inked on top of other motifs, because they are regarded as goddesses.&nbsp; On Nepali New Year, Tharus worship the goddess and other jungle gods, sacrificing goats and pigeons to appease them, so that they and their cattle are not attacked by wild animals and evil spirits. In western Nepal, Tharus get tattoos of horses, animals they revere.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_6eb8b5b2129dd3ed687e2d77eeed7f11107aa7b4320eac00396c64130c7dbe17.jpg" data-media-id="editor_6" data-image-id="20250118140116_6eb8b5b2129dd3ed687e2d77eeed7f11107aa7b4320eac00396c64130c7dbe17" data-rendition-name="original" width="2220" height="1000" loading="lazy" alt="Inking an identity NT"> <figcaption>Bhuti Devi shows her fish tattoo. The Tharu believe fish and earthworms were the first life on the planet</figcaption> </figure>  Some of the tattoos that the artists inked for free were simple human patterns. If somebody got many tattoos made, the artists would also ink them for free, particularly on fingers or the arm. The most prominent tattoo on their hands can be the rays of the sun. The tattoo artist usually stuck seven needles together, collected soot from oil lamps and started piercing the skin. Once done, they applied turmeric powder and mustard oil, as well as chanted a mantra to alleviate the pain. Tharu elders banned child marriages and tattooing went into decline. Now, the younger generation of Tharus are less interested in getting traditional tattoos, and the Nat no longer wander around the villages offering the service. But a few Tharu tattoo artists still remain in Kanchanpur and elsewhere.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030124_92e13f2c7a12c6fc1883658acdb8697953ef8f03b73934a845cb1c38056d63ba.jpg" data-media-id="editor_7" data-image-id="20250118030124_92e13f2c7a12c6fc1883658acdb8697953ef8f03b73934a845cb1c38056d63ba" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Inking an identity NT"> </figure>  There is now an increasing awareness and activism about these cultural practices, and a revival of interest.&nbsp; “Traditional tattoos are a powerful symbol of our cultural identity,” says Tharu activist Indu Tharu. “For us, this is not just body art but a connection to our ancestral roots, beliefs, and history, and a form of reclaiming unique cultural practices that have been marginalised and suppressed. Wearing a tattoo is a visible declaration of pride in who I am and where I come from.” KalaKulo, an art initiative, together with artist collective ArTree Nepal, organised Tika Chhedana Angana, a convention on Tharu tattooing in Bardia last year.&nbsp; Many young tattoo artists are now learning the art to keep their culture alive. It was not only a celebration of the legacy of Tharu women who have carried a universe of images on their skin, but a beginning for new tattoo artists in the very land that shaped and nurtured this ancestral tradition. &nbsp;&nbsp; <h2>Skin art for the journey into afterlife</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030144_e7f13fa6dab5de6f9feb051175065d59a610eebe41d5306148d9695efb347047.jpg" data-media-id="editor_8" data-image-id="20250118030144_e7f13fa6dab5de6f9feb051175065d59a610eebe41d5306148d9695efb347047" data-rendition-name="original" width="1366" height="911" loading="lazy" alt="Skin art for journey into afterlife NT"> <figcaption>Photos: SUMAN NEPALI</figcaption> </figure>  As the art and craft of traditional tattoo fades, so does this rich heritage Lha-Chyogu is the term for tattooing in the Newa community of Kathmandu Valley. It literally means 'writing on the skin'. The tattoos are traditionally made using cactus needles and herbal ink, and although a more common adornment in women, men and children also got inked, not just for aesthetics but also for therapeutic reasons or to protect them from evil spirits. Tattoos on the legs symbolise strength while one on the right arm stands for energy. The concept of reincarnation of the human soul is also linked with inking on the skin and reflects a deep belief system.&nbsp; Elders also believe that when a person dies, they take nothing but their tattoos with them. On their way to heaven or hell, it is the markings on the skin that is believed to be the travel 'pocket money' into the next realm. They pay their way through for an easier journey, wherever that may lead.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030144_4db8f43552a7872f5d05b5d5b48ce43268ad5adc7c3c00c8dacbdacbd9167fca.jpg" data-media-id="editor_9" data-image-id="20250118030144_4db8f43552a7872f5d05b5d5b48ce43268ad5adc7c3c00c8dacbdacbd9167fca" data-rendition-name="original" width="1366" height="910" loading="lazy" alt="Skin art for the journey to afterlife NT"> </figure>  Then there is the widespread belief that tattoos drive away misfortune, possibly tied to frequent cholera epidemics, earthquakes and other diseases that took young lives.&nbsp; Some of the more famous designs are those of the half-moons, Tikijhya lattice windows, animals and deities. Some even get tattoos of gods and goddesses they were named after.&nbsp; For example, Laxmidevi would have a tattoo of the god of wealth whereas someone called Ram might have chosen to have his image on their body. &nbsp; Chini Dangol, 74, of Lagan Tole in Kathmandu has a tattoo of Krishna playing flute on her right arm and a half-moon on her hand. She remembers paying 1 paisa for the moon, but five times more for tattoos of gods. Her 79-year-old husband has a tattoo of Chakuncha, a sparrow (pictured above), but it is barely visible now. He remembers getting it because everyone else was at the time in his neighbourhood. Suman Nepali Read also: <a href="https://nepalitimes.com/opinion/from-paintbrush-to-tattoo-needle">From paintbrush to tattoo needle</a>, Naresh Newar

Inking an identity

Bottom

Turkish Airlines resumed flights to Benghazi on 14 January, its 64th destination in Africa. The carrier will operate three flights a week to Libya’s second-largest city. The Istanbul-Benghazi route is available at $349 before 15 February.

Turkish to Benghazi

A fire in the Timang forest in Chame, Manang has burned 10 hectares of forest since 1 February, fueled by a dry winter and fast winds. Fires destroyed over 82 hectares of forests across Sindhupalchok, allegedly sparked by welding at the Liping Khola Hydro Project.

Wildfires

Fifty women-led businesses from ten countries in Africa and Asia including Nepal met with UK companies to explore business opportunities in Manchester. The Nepali delegation included entrepreneurs Reshma Shrestha, Nabina Dhakhwa Shakya, Geeta Shrestha, Lumbina Shreshta, Sushma Shrestha, and Sapna Bajracharya Lama. They were accompanied by Shova Gyawali of the Federation of Woman Entrepreneurs' Associations of Nepal (FWEAN).&nbsp;

Nepali businesswomen in the UK

The past, the present, and the future are really one: they are today. -Harriet Beecher Stowe  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024122609120_5c63a3201a7231b9334f98a3a1af867acfc1264e29fc3081810a565a270bde6f.jpg" data-media-id="editor_0" data-image-id="2024122609120_5c63a3201a7231b9334f98a3a1af867acfc1264e29fc3081810a565a270bde6f" data-rendition-name="original" width="2700" height="2700" loading="lazy" alt="Miss Moti #1241"> </figure>

The past, the present, and the future are really one

There is a lot of moaning and groaning in Nepal about the freezing of <a href="https://nepalitimes.com/news/how-usaid-cut-affects-nepal">USAID programs</a>. While many of the projects are in social services which reach the most <a href="https://nepalitimes.com/here-now/the-marginalised-on-the-margins">marginalised</a>, much of it is also tied aid or money that is ultimately spent in Kathmandu or goes to pay DC-based contracting firms.
Nepal received just about $350 million in <a href="https://nepalitimes.com/news/e75-million-eu-aid-to-nepal-for-covid-19-ckmyfbkq">foreign aid loans</a> and grants in 2024, but inflows from Nepalis abroad was approximately $11 billion in the same year. And that was just through official channels.
In the first six months of this fiscal year, Nepalis sent home Rs763 billion. This was 4.1% higher than the figure for the same period last year, as the number of Nepalis going abroad to work grew much more.
Remittance made up 26.31% of <a href="https://nepalitimes.com/news/soaring-debt">Nepal’s GDP</a> equivalent, from just 1.5% in 1993. The share of remittances to GDP in Nepal is one of the highest in the world — only behind Tajikistan at 38.42%, according to figures complied by One World In data. Nepal ranks 19th in the list of top remittance-receiving countries.
Read also: <a href="https://nepalitimes.com/news/more-remittance-more-than-remittance-jtf6ohpi">More remittance, more than remittance</a>
One billion people worldwide depend on remittances, and this grew five-fold in the last 20 years regardless of the <a href="https://nepalitimes.com/news/nepal-covid-19-impact-worse-than-official-figures">Covid-19 pandemic</a>, conflicts and other impacts.
According to the International Organisation for Migration (IOM), remittances sent home by migrant workers totalled $831 billion in 2022, nearly four times the amount disbursed as global foreign aid, which was $211 billion.&nbsp;
In over 30 countries, remittances now account for more than 10% of the value of their entire economy, becoming a much more effective tool in lifting people out of poverty.
Migration is therefore the great new equaliser of the 21st century, a significant redistributor of wealth. Much of the remittance flows to poorer countries from richer nations, but it is also true that Nepal is the seventh largest source of remittances for India. Indians are filling in the semi-skilled jobs left vacant by Nepalis who have left for the Gulf, Malaysia.
While people in destination countries worldwide send only about 15% of their income back home, that money has much higher value in poorer nations like Nepal.&nbsp;
In Nepal, money sent home by migrants has allowed families in the remotest corners to afford quality healthcare, nutrition and education for their children. Villages now have concrete houses.&nbsp;
In fact, <a href="https://nepalitimes.com/here-now/climate-crisis-drought-food-deficit-migration">migration</a> is the single biggest reason for Nepal’s possible graduation to a middle-income country by 2030. It is also perhaps one of the reasons why when asked, more than half the respondents told a public opinion survey recently that they were better off than five years ago — despite being disappointed with the government.
However, money from migration has not translated into investment in productive sectors. Most of it pays for day-to-day living costs of families. The government has failed to engage <a href="https://nepalitimes.com/here-now/migrants-returning-from-the-gulf-with-infertility">migrant returnees</a> at home, whose skills and investments are being wasted without meaningful reintegration into society, forcing them no alternative but to migrate again.
Read also: <a href="https://nepalitimes.com/news/why-invest-in-nepal">Why invest in Nepal?</a> Shristi Karki
Meanwhile, those leaving on student visas to the US, UK, Australia, Canada and Europe do not send as much money home. They are also much less likely to ever return.
Overseas employment is an outlet for <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics">Nepalis frustrated by party politics</a>, <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics">corruption</a>, unaccountability and lack of service delivery. It has also allowed the government to get away without having to find an additional 500,000 new jobs every year for the young people entering the job market.
But in the process, Nepal is wasting its <a href="https://nepalitimes.com/news/nepal-s-demographic-dividend">demographic dividend</a>, which is the narrow window of opportunity for rapid economic advancement before a country or a society ages. We only have 25 more years or so to correct courses, by investing in people and <a href="https://nepalitimes.com/multimedia/staying-home-to-create-jobs">generating jobs at home</a> to reintegrate returnees, foster innovation and entrepreneurship. So, in general, to clean up our act.
Remittance is highly sensitive to external factors, and is an unsustainable and unhealthy long-term option. More than 2 million Nepali migrants are employed in West Asia, which is prone to conflict.&nbsp;
For a country that relies so heavily on remittances, it is in Nepal’s national interest to treat its migrant workers well instead of trying to fleece them every step of the way. Instead of a blanket ban on women migrants, the government should ensure their safety.&nbsp;
Read also: <a href="https://nepalitimes.com/opinion/ban-on-female-migrant-workers-to-be-lifted">Ban on female migrant workers to be lifted</a>, Ayushman Bhagat and Sunita Mainali
<a href="https://nepalitimes.com/opinion/the-truth-about-migration">Growing anti-immigrant sentiments</a> around the world, particularly in America and Europe, ignore the fact that their economies are built on the blood, sweat and tears of migrants. It is they who do the dangerous and difficult jobs, at minimal pay.&nbsp;
The truth is that people will continue to migrate for one reason or another as they have throughout history. For Nepal’s economy it is indispensable. But moving ahead, we must find the right balance between remittances and domestic investment.
Sonia Awale

The new equaliser

What began as a joint effort to research Nepal’s natural resources has now become a global representation of <a href="https://nepalitimes.com/opinion/the-making-of-kathmandu-valley-style">indigenous craftsmanship</a>, and empowering women. Arati Subba and Samriddhi Gurung were raised in the UK, had years of experience in the fashion industry, and found themselves in Nepal during the Covid-19 pandemic. “I always wanted to explore what Nepal naturally offers,” says Gurung. “After a lot of research, we discovered that beeswax is a biowaste that lasts three times longer than soy or paraffin wax.” She researched the local market for lifestyle products, and found only paraffin candles for sale. So, they thought, why not create beeswax candles?  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012011018_dbdf64ffc6c18c926717a2214e902c4e6600e95aa2f2670e614647fe70d6d984.jpg" data-media-id="editor_1" data-image-id="2025012011018_dbdf64ffc6c18c926717a2214e902c4e6600e95aa2f2670e614647fe70d6d984" data-rendition-name="original" width="5472" height="3648" loading="lazy" alt="Reviving Nepal's craft NT"> <figcaption>Arati Subba and Samriddhi Gurung, founders of Riti Studio. Photo: RITI STUDIO</figcaption> </figure>  Together, they set up Riti Studio and have now diversified from candles to grow into a business in <a href="https://nepalitimes.com/here-now/seams-sustainable">sustainable lifestyle</a> products.&nbsp; Based in Nepal and Hong Kong, Riti's all-women team now also handcrafts candles, incense sticks, and ceramics. It strives to preserve Nepal’s craft traditions. “Do you know how to hand-roll incense sticks by yourself?” Gurung asks. “My grandmother still does it, but neither my mother nor I know how to do that. So, this is an effort to preserve our generational craft, and take it further.” The entrepreneur duo define their approach as ‘slow luxury of artisanal quality’ and collaborate with local artisans. Each ceramic piece, for example, is hand-crafted, reflecting the skill and dedication of those involved.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012011018_db44619728c2f031c8412a86206b6166cff7258796d170df73b8db3b85736ebd.jpg" data-media-id="editor_3" data-image-id="2025012011018_db44619728c2f031c8412a86206b6166cff7258796d170df73b8db3b85736ebd" data-rendition-name="original" width="1200" height="1600" loading="lazy" alt="Reviving Nepal's craft NT"> <figcaption>Photos: SANGYA LAMSAL</figcaption> </figure>  “Every piece is unique in itself,” says Subba. “The design is the same, but the actual printwork, texture, it is all different.” Sustainability remains a key priority, but financial viability is also important. In the early days, the two scoured nearly every <a href="https://nepalitimes.com/multimedia/honey-money?s=08">honey shop</a> they could find. Most honey sellers in Nepal also have their own farms where they source raw materials. Their search extended beyond honey, as they also sought local suppliers for ceramics and packaging. After finding the right materials, they sampled to ensure quality. Only then did they move to production and marketing, for which Nepali language was a must.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012011018_55c551fd62ed7dd91c2d511ab1561b76ad3805f7772cfb005bc6eeb133c479ae.jpg" data-media-id="editor_5" data-image-id="2025012011018_55c551fd62ed7dd91c2d511ab1561b76ad3805f7772cfb005bc6eeb133c479ae" data-rendition-name="original" width="1600" height="1200" loading="lazy" alt="Reviving Nepal's craft NT"> </figure>  “It was really hard to communicate and try to sound smart in Nepali while meeting with the suppliers at first,” she recalls. The language barrier meant some suppliers did not take her seriously in a largely male-dominated society.&nbsp; Things changed when the men started noticing their professionalism. “Now, the men are much more appreciative of who we are, and we are taken more seriously,” adds Gurung. The name Riti comes from the idea of having one’s own little ritual, focusing on self-care and self-love and the Nepali term रीती रिवाज, meaning rituals. When asked if they had any advice for other entrepreneurs just starting out, Gurung says, “You have to put your head down and get to work. Stop listening to the noise outside and stay focused.” Subba pipes in: “Find what interests you, and make something beautiful out of it.”&nbsp; Read also: <a href="https://nepalitimes.com/business/return-to-nature">Return to nature</a>

Reviving Nepal’s craft

South of Janakpur near the Indian border is the village of Phulgama. Out of its population of 4,500, nearly every household here has at least one son who is a migrant worker abroad.&nbsp; Some 40% of Nepali men between the ages of 20-35 are <a href="https://nepalitimes.com/news/die-first-get-paid-later">migrant workers abroad</a>, mainly in India, the Gulf states or Malaysia. In the last nine months alone, 741,297 people travelled overseas: mostly to the UAE, Saudi Arabia, Qatar, Malaysia and Kuwait. This does not include those who left on student visas, and there are no records of how many went to India. Most end up working in ‘3D jobs’ — &nbsp;dirty, dangerous and difficult. There is also a fourth D: dehydrating work.&nbsp; Risky outdoor as manual workers, <a href="https://nepalitimes.com/editorial/too-hot-to-work">excessive heat of the desert in the Gulf</a> or humidity of the tropical jungles of Malaysia, poor diet, dehydration and unhealthy lifestyles all contribute to a <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/A-mysterious-rash-of-kidney-failures,3639">higher risk of kidney failure among Nepali migrant workers</a>. Dhanusha district has one of the highest proportions of workers migrating for work to India and abroad. Nephrologists call kidney disease ‘the silent killer’ because patients do not show symptoms until it is too late, and migrant workers are especially susceptible to Chronic Kidney Disease (CKD) or End-Stage Renal Disease (ESRD).&nbsp; Increasing demand for cheap labour and minimum pre-departure health awareness training makes migration more risky than it should be. From a survey of hospitals and dialysis centres in Dhanusha and Kathmandu, the risk of kidney failure<a href="https://nepalitimes.com/opinion/comment/saving-kidneys-to-save-nepal"> appears higher among male migrant workers</a> than in Nepali men of the same age group.&nbsp; “This disease is idiopathic, meaning it is not caused by one specific factor,” explains Rishi Kafle of the National Kidney Center Nepal. “But after screening migrant workers going to the Gulf and developing End-Stage Renal Disease in 3-4 years, we can say that migration increases the likelihood of kidney failure.” Kafle adds: “Because of the need to maximise earnings, working in extreme heat for long hours dehydrates them. And many opt for Coca-Cola and meat instead of healthier water and vegetables.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118070128_b86cd132e88fecad9cde6d6faa648f76b40979660e6d28e846b25469668df9d8.jpg" data-media-id="editor_4" data-image-id="20250118070128_b86cd132e88fecad9cde6d6faa648f76b40979660e6d28e846b25469668df9d8" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="Dirty, dangerous, difficult, and dehydrating NT"> <figcaption>All photos: PINKI SRIS RANA</figcaption> </figure>  While the risk of kidney failure is higher in returnee migrant workers in Nepal, the disease is on the rise globally due to <a href="https://nepalitimes.com/banner/sick-of-it">lifestyle changes,</a> diabetes or undiagnosed hypertension. Currently, there are 28,266 kidney patients enrolled in the <a href="https://dohs.gov.np/">Department of Health Services</a> for free treatment under the government’s <a href="https://mohp.gov.np/program/medical-treatment-of-deprived-citizens/np">Bipanna Nagarik Kosh</a>, of which 17,044 are male and 11,222 female. Just in the past year, 9,176 more patients were added to the fund. Most hospitalised kidney patients are from age 15-65. In a healthy person, toxins and waste in the blood are filtered by the kidneys. But patients with kidney failure need to circulate their blood regularly through a haemodialysis machine. The whole process takes about 3-4 hours and causes blood vessels in the arms to swell over time. Nearly 2 million Nepalis suffer from chronic kidney disease (CKD), which is about 8% of the population. The rise in diabetes and hypertension is contributing to an increase in the disease. Everyone from migrant workers to many of Nepal’s top politicians suffer from kidney failure. Prime Minister Oli himself has had two kidney transplants. Even with dialysis twice a week, some patients develop nausea, swelling and other problems when they eat or drink. The extra dialysis sessions cost money, and the livelihood allowance given to patients is never enough or timely. Not every migrant working in hot climates returns with kidney disease, but a recent yet-to-be-published study led by nephrologist Sailendra Sharma states that one-fourth of all kidney patients in Nepal are migrant returnees. It points to recurrent heat stress as a primary risk factor. The<a href="https://mihs.edu.np/"> Madhesh Institution of Health Sciences</a> in Janakpur has 103 regular patients who come for dialysis. Of them, 30 are returnee migrants not just from Dhanusha, but also Sarlahi, Siraha, Mahottari and Sindhuli. “Not by the nature of the disease, but the way kidney disease is growing, I would call it an epidemic,” adds Kafle. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118070128_43731248e116cfdc42bfc08b8f7d71e5ff3d44b938065a5ad9e9a337e666b9c7.jpg" data-media-id="editor_9" data-image-id="20250118070128_43731248e116cfdc42bfc08b8f7d71e5ff3d44b938065a5ad9e9a337e666b9c7" data-rendition-name="original" width="1463" height="798" loading="lazy" alt="Dirty, dangerous, difficult, and dehydrating NT"> <figcaption>HARD LABOUR: Jagdish Sah shows a picture from his time in Malaysia.</figcaption> </figure>  Jagdish Sah left for Malaysia ten years ago. He had taken a loan for his sister’s marriage and he had to pay it back. As the eldest son, he was also expected to get married next, but he faced multiple rejections. “Women have expectations too. They want to get married to well-to-do families. They didn’t want to get married to a family that lived in a mud house like ours,” says Sah, now 35. Foreign employment was a one-stop solution to his problems. Or so he thought. Sah was 24 when he left for a tailoring job at a garment factory in Malaysia. He often worked overtime, sometimes up to 12 hours a day in the hopes of earning extra ringgits. Even so, his highest monthly income would only be Rs35,000.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118070128_7dd5030951c805302adec46afdef623bbdbb6fe1c0f12b7a77fd612531865af1.jpg" data-media-id="editor_10" data-image-id="20250118070128_7dd5030951c805302adec46afdef623bbdbb6fe1c0f12b7a77fd612531865af1" data-rendition-name="original" width="2048" height="1536" loading="lazy" alt="Dirty, dangerous, difficult, and dehydrating NT"> <figcaption>Sah at a garment factory in Malaysia where he worked, often dehydrated, and not taking toilet breaks to earn more.</figcaption> </figure>  Workers got a 30-minute break for lunch, and there were limited toilet breaks. So, Sah just worked straight out. Back in Nepal for a break in 2017, Sah had blurred vision and fainted. He thought it was high blood pressure, but a few months later at age 28, he was diagnosed with double kidney failure. “Whatever he saved in Malaysia went for his treatment in Kathmandu. We even sold a plot of our land,” recalled Sah’s mother, Mantoriya Devi.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118070128_dc353dd6ce449c05bda6d562907dd961d8900c1b747dc4afec1680bb65b805b7.jpg" data-media-id="editor_11" data-image-id="20250118070128_dc353dd6ce449c05bda6d562907dd961d8900c1b747dc4afec1680bb65b805b7" data-rendition-name="original" width="3995" height="2871" loading="lazy" alt="Dirty, dangerous, difficult, and dehydrating NT"> <figcaption>Sah is now gaunt and frail in this picture taken duing his biweekly dialysis at Madhesh Institute of Health Sciences in Janakpur recently.</figcaption> </figure>  Sah drives his motorcycle twice a week from his village to the Madhesh Institute of Health Sciences in Janakpur for free dialysis. His family says it is as if the Jagdish who went to Malaysia and the one who came back are two different people. &nbsp; “This disease has already doomed my life. Why ruin someone else’s?” says Sah of his lack of marriage prospects. “It is because of dialysis that I have survived so far.” His parents are too old and occupied with their chores to accompany him. Since Jagdish cannot work, his father, Ram Dev sells popcorn by the sidewalk from a wheeled cart. Mithu Kumar went to Saudi Arabia to work as an electrical supervisor two years ago. He was 25. Recently when he started vomiting, he was taken to a local hospital. He was diagnosed with chronic kidney disease and was sent back to Nepal. As Kumar lays down for his dialysis treatment at Save Lives Hospital in Janakpur, he says, “My only wish is that I am healthy enough to work again.”&nbsp; Umesh Kumar Yadav also worked in Saudi Arabia as a guard. He returned with chronic kidney disease, but he says he is the only one to contract the ailment among all the returnees from his village. “Only the ill-fated people have this disease,” says Yadav. “Otherwise, it would have been the same for every other person from the village who is abroad working.” Ambar Bahadur Sarki, 46, travels from Sindhuli for three hours every Monday and Thursday to Janakpur for his free dialysis at the Madesh Institute of Health Sciences. Sarki worked in a palm oil plantation in Malaysia, where heat stress often exceeded the wet-bulb threshold for heat and humidity. “It was extremely hot at all times,” he remembers. He first got hypertension, which made both his kidneys fail. Ram Udgar Mandal from Dhanusha started working in Saudi Arabia in his late twenties. He spent the next 17 years in the desert working as a driver. Now in his late forties, he was diagnosed with End-Stage Renal Disease (ESRD) four years ago.&nbsp; But this is an intergenerational cycle. Mandal’s son has now also gone to Malaysia to supplement the family income. He fears his son will meet the same fate as him. “We do not have a choice, do we?” he says. Lalit Balampaki, 28, from Dhanusa was diagnosed with ESRD a year earlier in Dubai. He stays in Kathmandu along with his older brother’s family on a rented floor. Balampaki worked in extreme heat conditions in a smelting factory in Dubai. He had to work night shifts twice or thrice a week. Sleep deprivation and extended periods without food were part of his daily routine. The pay was good, but his savings have all gone now towards hospital fees. “More than the money, I earned the disease,” says Balampaki. &nbsp; Suraj Thapa Magar, 30, was the sole breadwinner of his family. He installed aluminum windows and doors in Kuwait “It was the hottest in summer and coldest in winter,” says Magar, who worked for 10 hours a day even in 50°C. He also often neglected hydration, and one night he vomited blood. At 26, he was diagnosed with ESRD and has been in Nepal ever since. Thapa has no other choice than to rely on the Rs5,000 allowance, but even that is not timely and not enough. He has to take loans to travel for his dialysis. The government hospitals are supposed to provide some medicines for free, but they are often out of stock. Thapa has looked for jobs, but kidney disease is a stigma and no one wants to hire him. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*** In 2016, Nepal started providing free hemodialysis treatment for the poorest patients. Two years later, a monthly livelihood allowance of Rs5,000 was to be distributed to patients suffering from chronic diseases like dual-kidney failure and cancer. Free dialysis is provided in 107 hospitals across the country, but that is only in theory. Many facilities do not have nephrologists because the government does not provide salaries. The machines also often are not working because they need constant maintenance. Among the 11 hospitals that provide free dialysis in Madhes Province, three are in Janakpur. Nepali Times visited the enlisted hospitals but there were no nephrologists to supervise the treatment, and they were run by general physicians or senior nurses.&nbsp; “The government does not provide adequate salaries for the nephrologists,” says Kafle. “That is why nephrologists are mainly affiliated with the private hospitals.” Bagmati Province has 44 hospitals with free dialysis, which is why many dual-kidney failure patients have opted to live in Kathmandu. The hospitals service over 8,000 kidney patients.&nbsp; Since most of them are migrant workers, the end result is that Nepal’s poorly-resourced health system ends up bearing the cost of treating kidneys that failed while working as labourers in hot, rich countries. &nbsp;

Dirty, Dangerous, Difficult ... and Dehydrating

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Nepal’s diverse culture uses the bamboo plant for birth, death and all rituals in between. The <a href="https://archive.nepalitimes.com/news.php?id=4149" target="_blank">versatile plant</a> is also used for construction, to make musical instruments, to carry things, to write with, even to eat. Now, bamboo groves are being used to protect villages near Chitwan National Park that are prone to frequent flooding due to climate breakdown. It is the smaller streams that are dry in winter that are the most destructive during the monsoon. So, farmers in the village of Madi are planting bamboo forests along the banks of streams that block floods and stop soil erosion. “Once the rainy season starts, we are afraid to close our eyes at night,” says Shanti Chapai, 58, who lives near the Patare Khola stream that burst its banks last year.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250131050140_921fabc56d34ec46d63c9e2c959ae6c8e0fb8f713c817263bba23b8167d31331.jpg" data-media-id="editor_1" data-image-id="20250131050140_921fabc56d34ec46d63c9e2c959ae6c8e0fb8f713c817263bba23b8167d31331" data-rendition-name="original" width="2237" height="1000" loading="lazy" alt="Versatile bamboo reduces climate risk NT"> <figcaption>Google Earth images show the greening the floodplain of the Patare Khola over 15 years. Photos courtesy: ABARI</figcaption> </figure>  On a recent visit, the Patare Khola was just a small stream, it is hard to imagine that it would become a raging river in the rainy season, bursting its banks and threatening farms and settlements. Despite bamboo having everyday use for <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/basket-case-pahari-badikhel,3340" target="_blank">fencing, furniture and an important cash crop</a>, farmers here were initially opposed to the idea of using it for flood control. They thought bamboo was an invasive species, and sucked up all the groundwater.&nbsp; But for the past 15 years, the architects at ABARI (Adobe and Bamboo Research Institute) have been experimenting with a thorny bamboo species like Bambusa bluemeana and Bambusa balcooa to restore degraded land and control floods. The area is now a dense bamboo grove greening the floodplain of the Patare Khola.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250131050140_5be5c23532b33a9b6edceabc91dbac03eb9009d6d50a271fccc5854cdce337a4.jpg" data-media-id="editor_3" data-image-id="20250131050140_5be5c23532b33a9b6edceabc91dbac03eb9009d6d50a271fccc5854cdce337a4" data-rendition-name="original" width="1787" height="1000" loading="lazy" alt="Versatile bamboo reduces climate risk NT"> <figcaption>Thorny bamboo species planted in Madi. Photos: PINKI SRIS RANA</figcaption> </figure>  Sediment from last monsoon’s floods are deposited at the foot of the bamboo trees, proving that the plants stabilised the banks, protecting the surroundings by reducing the velocity of flood waters. Madi’s villagers are now convinced that this is an effective bioengineering solution to floods. Bamboo is also fast-growing, and is ideal for reclaiming the eroded banks of rivers. Nepal has more than 50 species of bamboo, most of them found in the wetter eastern plains and foothills. But some species grow at altitudes of up to 4,000. “Bamboo is a misunderstood plant in our culture because it is used for funeral rites and has a negative connotation,” says Nripal Adhikary ABARI, which builds bamboo and rammed earth buildings in Nepal. “It took a while to convince locals of its benefits.” Monsoons in Nepal have always been synonymous with disasters, but extreme weather events caused by climate breakdown have made landslides and floods worse. Poor construction of roads, unregulated quarrying of sensitive watersheds, and encroachment along floodplains increase the risk.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250131050140_348bd5586ddfa1444699535bcbeb98420c42645e796fb896d609bbb3d2e82ee3.jpg" data-media-id="editor_4" data-image-id="20250131050140_348bd5586ddfa1444699535bcbeb98420c42645e796fb896d609bbb3d2e82ee3" data-rendition-name="original" width="1793" height="1000" loading="lazy" alt="Versatile bamboo reduces climate risk NT"> <figcaption>Porcupine structured embankments provide protection in flood prone areas. </figcaption> </figure>  But here in Madi, villagers have seen with their own eyes the direct benefit of bamboo for flood protection. Says farmer Phadendra Bhattarai: “Even though there was heavy rainfall, the extent of flood damage this monsoon was considerably less. The bamboo acted as a barrier and did not let the floods destroy our crops.”&nbsp; This tried and tested bamboo plantation can be replicated and upscaled across Nepal, and <a href="https://nepalitimes.com/multimedia/nepal-villages-cope-with-climate-induced-floods" target="_blank">farmers in Kanchanpur</a> in the western plains have also planted bamboo, napier and elephant grass along the banks of a river that unleashed destructive floods in 2018. A thick strategic bamboo plantation can be made into a fence of porcupine structured embankment to provide protection in flood prone areas. Floods in September in central Nepal killed<a href="https://www.bipad.gov.np/uploads/publication_pdf/SitRep_2_-_2024_September_Floods_and_Landslides.pdf" target="_blank"> 224 people</a> with southern Lalitpur and Kavre being hardest hit. The<a href="https://nepalitimes.com/multimedia/a-flood-of-tears-on-the-rosi" target="_blank"> Rosi Valley</a> in Kavre was devastated, and settlements swept away entire slopes. But an area in the vicinity with bamboo plantation remained intact (pictured below).  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250131050140_edad071950f688ab95ff67450168a147f0f5f6d902cc8f468fc5bc540a912951.jpg" data-media-id="editor_8" data-image-id="20250131050140_edad071950f688ab95ff67450168a147f0f5f6d902cc8f468fc5bc540a912951" data-rendition-name="original" width="1784" height="1000" loading="lazy" alt="Versatile bamboo reduces climate risk NT"> <figcaption>Photo: SAILESH RC</figcaption> </figure>  Dhaneswar Baikiya Community Forest in Kavre is half a hectare of plot bamboo planted by the government in a pilot project in 2007 to study and research the moso bamboo Phyllostachys pubescens. It has been 17 years and the Ministry of Forests and Environment’s Forest Research and Training Center had long forgotten about it. “Although no research has not been done here specifically in the plot, it is precisely this bamboo forest that saved villages down the mountains from major destruction,” says Badri Adhikari, custodian of the Community Forest. “Their expansive and entangled roots hold the soil firmly, protecting the slope’s stability.” This plot may have been overlooked but there have been other efforts. All 12 districts of Lumbini province<a href="https://kathmandupost.com/province-no-5/2021/07/01/lumbini-turns-to-bamboo-to-tame-rivers" target="_blank"> have initiated a bamboo plantation campaign</a> to prevent erosion and flooding.&nbsp; Traditionally, too, bamboo is believed to control landslides, and it is not uncommon to see villagers along the mountains reviving depleted bamboo groves once they see its benefits. Bsides landslide protection, the bamboo also has many other uses. Says Badri Adhikari: “The bamboo tree grows upwards in height during the summer and its roots expand in the winter. So, winter is the right time to prepare for the next monsoon of damaging floods.” This article is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250131060116_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758.jpg" data-media-id="editor_13" data-image-id="20250131060116_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="SDG logo"> </figure>

Versatile bamboo reduces climate risk

Despite countries amassing huge atomic arsenals, one reason deterrence has worked since the end of World War II, according to proponents, is that all-out nuclear war is so unthinkable.&nbsp; Yet, with no end in sight to fighting in Ukraine and West Asia, a new Cold War that pits US vs Russia and China, and the second coming of an erratic American president, have all made nuclear conflict thinkable in 2025 and beyond. Russia has repeatedly threatened the use of nuclear weapons against Ukraine and last month fired a new hypersonic intermediate-range ballistic missile at the Dnipro. And it has put into orbit a new <a href="https://www.nytimes.com/interactive/2024/12/05/opinion/nuclear-weapons-space.html" target="_blank">prototype satellite</a> that can knock out other satellites with a nuclear explosion in space.&nbsp; Donald Trump and Benjamin Netyanyahu have reportedly spoken about a joint strike on Iranian nuclear installations. North Korea has been testing long range missiles for its nuclear warheads. Tensions remain high between nuclear-armed India and Pakistan. These dangers come on top of signs of accelerated climate breakdown with weather extremes, record-breaking heat, and rapid melting of polar icecaps and Himalayan glaciers. ‘The world-ending potential of nuclear weapons looms over populations around the world,’ writes Cameron Vega in <a href="https://thebulletin.org/2023/11/the-climate-blind-spot-in-nuclear-weapons-policy/" target="_blank">Bulletin of the Atomic Scientists</a>. ‘Climate change is a slower-moving catastrophe, but it openly threatens every community.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226081236_8ebdd11d4d252d449b0347548372e1649de3637e1947f75609909bbf26d00555.jpg" data-media-id="editor_2" data-image-id="20241226081236_8ebdd11d4d252d449b0347548372e1649de3637e1947f75609909bbf26d00555" data-rendition-name="original" width="800" height="533" loading="lazy" alt="Thinking the thinkable NT"> </figure>  The Bulletin’s <a href="https://thebulletin.org/doomsday-clock/" target="_blank">Doomsday Clock</a> was reset to 90 seconds before midnight (from 100 seconds) in January this year due to ‘ominous trends that continue to point the world toward global catastrophe’. The minute hand on the Doomsday Clock has been reset 25 times since 1947, and it is most likely be brought forward to less than a minute in 2025. &nbsp; Both climate breakdown and nuclear war are human induced, but while one is heating up the planet the smoke and dust from explosions of the other will cool it. Either way, both threats are inextricably linked.&nbsp; Even the tactical use of battlefield nuclear weapons would have a climate impact. And climate-induced disasters, crop failures, water shortage, mass migration and ensuing socio-political unrest could spark wars that go nuclear. This is without even considering the long term effect of radioactive fallout on land, water and sea. <a href="https://www.nature.com/articles/s43016-022-00573-0" target="_blank">Research at Rutgers University</a> recently projected that even a one-week nuclear exchange between India and Pakistan would cause the collapse of food systems worldwide, killing 2 billion people from starvation. Prevailing winds would carry the fallout to the Himalaya and Tibetan Plateau, irradiating glaciers that feed into all of Asia’s main rivers. An all-out nuclear war between the United States and Russia would cause a nuclear winter lasting more than 15 years, the study showed, unleashing a global famine that would kill 5 billion people.&nbsp; Anti-nuclear activists now challenge the security paradigm based on nuclear deterrence, and have instead pushed for a ban on nuclear weapons. At a meeting on the Treaty on the Prohibition of Nuclear Weapons at the United Nations in New York last December, members declared that the doctrine of deterrence used by nuclear-armed states and their allies was a threat to human security and an obstacle to nuclear disarmament.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226081236_407d70a5620963d36f53e2c5718e0e12aad446374f358fb4b574701ee1f03e14.jpg" data-media-id="editor_5" data-image-id="20241226081236_407d70a5620963d36f53e2c5718e0e12aad446374f358fb4b574701ee1f03e14" data-rendition-name="original" width="667" height="726" loading="lazy" alt="Thinking the thinkable NT"> </figure>  The meeting heard that deterrence is an unproven gamble and based on the implicit threat to use nuclear weapons which itself is playing brinkmanship with nuclear annihilation. “Deterrence is unacceptable,” stated Melissa Parke of <a href="https://www.icanw.org/people_and_structure" target="_blank">ICAN ((International Campaign to Abolish Nuclear Weapons)</a>. “It is based on the threat to wage nuclear war which would kill millions outright and lead to a nuclear winter and mass starvation that would kill billions of people.”&nbsp; ICAN was awarded the <a href="https://www.icanw.org/nobel_prize" target="_blank">Nobel Peace Prize in 2017</a> for its activism against the catastrophic humanitarian consequences of any use of atomic weapons, and its work to push the Treaty on the Prohibition of Nuclear Weapons.&nbsp; It has been 50 years since the discussions on a draft of the <a href="http://www.un.org/disarmament/WMD/Nuclear/NPTtext.shtml" target="_blank">Nuclear Non-Proliferation Treaty (NPT)</a> was first held in Geneva. The NPT entered into force in 1970, and has the membership of <a href="http://disarmament.un.org/treaties/t/npt" target="_blank">191 States</a>, with mandatory obligations on disarmament and non-proliferation.&nbsp; However, these commitments are now threatened by a new Cold War and increased global tensions. Nine nuclear weapon states have total stockpiles of 14,500 warheads, many of them on missiles ready to be launched. Three countries in Nepal’s immediate neighbourhood (China, India, Pakistan) have nuclear weapons, and they do not share good relations.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226081236_cb12ff19e7ad0691773a0cc4a74b4f2b699832495aa90e5dc21462a287f11dcb.jpg" data-media-id="editor_10" data-image-id="20241226081236_cb12ff19e7ad0691773a0cc4a74b4f2b699832495aa90e5dc21462a287f11dcb" data-rendition-name="original" width="1232" height="513" loading="lazy" alt="Doomsday clock"> </figure>  Of the five regions around the world that have declared themselves nuclear weapons free, three are in Asia: Central Asia, Mongolia and the South Pacific. The <a href="https://www.unrcpd.org/about/" target="_blank">United Nations Regional Centre for Peace and Disarmament in Asia and the Pacific (UNRCPD)</a> is located in Kathmandu and helps countries to meet disarmament goals. A report titled <a href="https://www.ippnw.org/wp-content/uploads/2022/09/ENGLISH-Nuclear-Famine-Report-Final-bleed-marks.pdf" target="_blank">Nuclear Famine</a> by the group <a href="https://www.ippnw.org/programs/nuclear-weapons-abolition/nuclear-famine-climate-effects-of-regional-nuclear-war" target="_blank">International Physicians for the Prevention of Nuclear War</a> sounds a sobering alarm: even a limited nuclear war using only 100 weapons anywhere in the world would disrupt the global climate and agricultural production, and <a href="https://www.youtube.com/watch?v=89_d9AFmk9Y&amp;t=83s" target="_blank">put 2 billion people at risk of starvation</a>. Coincidentally, 2 billion is also the number of people who would be affected by the melting of glaciers in the mountains of High Asia, according to the <a href="https://hkh.icimod.org/hi-wise/" target="_blank">International Centre for Integrated Mountain Development (ICIMOD)</a>. Given the twin global threats, climate activism now has to go hand-in-hand with the campaign to abolish nuclear weapons.&nbsp; Kunda Dixit This Editorial is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.

Thinking the thinkable

Kathmandu Valley got half its annual average rainfall in 36 hours on 28 September last year, unleashing deadly floods. Since then, there has not been a drop of rain. A prolonged winter drought in central and eastern Nepal has sparked off an early start to the annual wildfire season, with multiple fires reported across the country, including around Kathmandu Valley. A NASA Fire Information Resource Management System (FIRMS) infra-red satellite image on 20 January at noon shows at least 85 fires burning across the country, even in the western mountains which have seen snow and rain in the past weeks.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012016014_449f06b054e16c05ee21daed90505441beedda84df17d8036c7076ded32ff158.jpg" data-media-id="editor_0" data-image-id="2025012016014_449f06b054e16c05ee21daed90505441beedda84df17d8036c7076ded32ff158" data-rendition-name="original" width="2590" height="1308" loading="lazy" alt="wildfires in Nepal"> <figcaption>A NASA FIRMS image taken on 20 January at noon pinpointing wildfires all over Nepal. The ones visible from Kathmandu were the multiple fires below Ganesh Himal in Dolakha, an out of control fire in Langtang National Park and a new fire that started on Chandragiri Ridge southwest of Kathmandu.</figcaption> </figure>  Usually, such fires are lit by grazers in early spring to ensure that new shoots sprout from the ashes when the rains come. But lack of soil moisture and high winds have fanned flames which have quickly spread up the slopes. Nepal has doubled its forest cover in the past 30 years to 46% of its area. Depopulation of the mountain districts also means that with less harvesting of deadwood and leaves for fodder, forests have accumulated a lot of flammable dry undergrowth.&nbsp; Several westerly systems have passed through Nepal, but most have dumped much of the precipitation in the west of the country.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012016014_29c2695e53d5c044a11c3276874fffd2c6cb0fe26b43343cd78b60cb20f53ffb.jpg" data-media-id="editor_1" data-image-id="2025012016014_29c2695e53d5c044a11c3276874fffd2c6cb0fe26b43343cd78b60cb20f53ffb" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="wildfires in Nepal"> <figcaption>Smoke from multiple fires in Dhading shroud Ganesh Himal in brown smoke on Sunday afternoon, as seen from the south-east corner of Kathmandu Valley. ALL PHOTOS: KUNDA DIXIT</figcaption> </figure>  The National Disaster Risk Reduction and Management Authority (NDRRMA) has been monitoring the wildfires, but besides expressing concern about the lack of rain and counting the number of fires, there has not been much by way of preparation. Fire prevention needs a nationwide awareness campaign and enforcement, but it is difficult to monitor fires when they are 5,000m up the mountains. When even countries like the US find it difficult to fight fires like the ones that ravaged Los Angeles in the past week, Nepal just does not have the resources to fight rapidly spreading fires in remote mountainous terrain.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012016018_425e285eb9abf9922efc480c7006065e8c900af413c55c3276c5384dacd65c57.jpg" data-media-id="editor_2" data-image-id="2025012016018_425e285eb9abf9922efc480c7006065e8c900af413c55c3276c5384dacd65c57" data-rendition-name="original" width="4032" height="2268" loading="lazy" alt="wildfires in Nepal"> <figcaption>A fiery sunset on Chandragiri Ridge southwest of Kathmandu on Monday evening.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012016018_873e4ce3492476a1ecc8fa9778b08fd21995511b35dd2d5ddf4c8660677008ae.png" data-media-id="editor_3" data-image-id="2025012016018_873e4ce3492476a1ecc8fa9778b08fd21995511b35dd2d5ddf4c8660677008ae" data-rendition-name="original" width="1882" height="620" loading="lazy" alt="wildfires in Nepal"> <figcaption>A wide angle view of the Ganesh Himal and Langtang Ranges with red circles showing multiple fires on Sunday evening.</figcaption> </figure>  Last spring saw a record number of wildfires across the country in April-May, many of them lasting days and blanketing the sky with smoke. The reason then was also an exceptionally dry winter. When soot particles from wildfire smoke and air pollution are deposited on glaciers and snowfields in the mountains, they cause them to melt faster because of the reduction in their reflectivity. This year, Nepalis and visitors to Nepal have been greeted by iconic mountains like Machapuchre, Annapurna and Gauri Shankar devoid of snow cover looking like black pyramids.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012016018_c09d70e61008de3999598cefd43aba027f4faa101c3a011d32226577b6be7aec.jpg" data-media-id="editor_4" data-image-id="2025012016018_c09d70e61008de3999598cefd43aba027f4faa101c3a011d32226577b6be7aec" data-rendition-name="original" width="2268" height="4032" loading="lazy" alt="wildfires in Nepal"> <figcaption>The Langtang fire was still burning on Monday morning.</figcaption> </figure>

Wildfire season starts early in Nepal

Frontpage topic

The brouhaha between the tech bros led by Elon Musk and Donald Trump’s nativist supporters over whether to restrict skilled immigrants reflects a deep underlying tension between the politics and economics of migration.&nbsp;
Today’s rich economies owe much of their success to migrants who, by choice or through coercion, laboured on their plantations, factories, mines, and homes. Even now, these countries continue to rely on low- and high-skilled migrant workers to fuel economic growth and dynamism by taking on jobs that native-born workers are unwilling or unable to fill.
Far from displacing local workers, migration tends to boost employment among native-born citizens. Studies have consistently shown that countries with significant foreign-born populations experience faster and more sustained GDP growth. In the US, migrants paid an estimated <a href="https://map.americanimmigrationcouncil.org/locations/national/" target="_blank">$579 billion</a> in federal, state, and local taxes in 2022.
Research also shows that migration does not negatively affect local workers’ wages. Since lower-skilled migrants often take undesirable jobs, such as those involving long night shifts, zero-hours contract work, and heavy labour, their main competitors are usually other migrants.
None of this seems to matter to Trump, whose <a href="https://www.bloomberg.com/features/2024-trump-interview/" target="_blank">unsubstantiated claims</a> include the charge that immigrants are taking “Black jobs.” Rather than competing with native-born Americans, migrants have contributed significantly to US job creation.&nbsp;
Many countries depend so heavily on migrants that their economies would collapse without them. This is especially true in some Gulf countries. Migrants make up roughly <a href="https://comparativemigrationstudies.springeropen.com/articles/10.1186/s40878-024-00390-3" target="_blank">90%</a> of the labor force in the UAE and Qatar.&nbsp;
Elsewhere, foreign workers often fill critical labour gaps, doing jobs that require specialised skills, such as programming, plumbing, or surgery, while lower-skilled migrants handle vital tasks that locals are unwilling to perform like fruit picking and elder care.
Thriving economies naturally attract more migrants, who, in turn, boost productivity and fuel economic growth. This virtuous cycle explains why cities with the highest migrant concentrations are among the world’s most vibrant and prosperous.
Anti-immigration politicians often portray migrants as a burden on public budgets. In fact, foreign workers tend to contribute more in taxes than they receive in benefits. Even undocumented migrant workers make significant contributions to government finances.
Refugees, unlike economic migrants, can sometimes become a burden on social systems. But this is largely due to restrictive immigration policies in countries like the UK, where asylum seekers are prohibited from working and forced to rely on public services.
Increased migration also offers clear demographic advantages. Most advanced economies, as well as many developing countries, including China, now have birth rates below replacement levels, which, combined with rising life expectancy, have led to rapid population aging.&nbsp;
By 2050, the number of people aged 60 and older worldwide is <a href="https://www.oxfordmartin.ox.ac.uk/publications/migration-and-the-economy-economic-realities-social-impacts-and-political-choices" target="_blank">expected to double</a> to more than two billion. Workers will be required to pay the taxes that sustain social systems and perform the growing range of jobs that cannot be automated or done remotely, like elder care, personal services, and hospitality.
But there appears to be little correlation between demographic realities and public attitudes. Countries with the world’s lowest fertility rates – such as Poland, Hungary, Japan, and South Korea – are among those most opposed to migration.&nbsp;
Nevertheless, public attitudes toward migration can and do change as people grow more accustomed to foreigners in their midst and begin to recognize the necessity of migrant labour.
Migration provides two key ingredients of a dynamic economy: a growing pool of highly educated workers and a diverse workforce that fosters innovation and entrepreneurship.&nbsp;
To be sure, not all migrants are exceptional or even law-abiding. Even so, criminality rates among migrants are typically lower than those of native-born citizens.
But if migration offers such clear benefits, why do so many people and politicians oppose it? The disconnect between economic reality and political discourse is reflected in surveys showing that people <a href="https://ourworldindata.org/data-insights/many-people-overestimate-the-percentage-of-immigrants-in-their-country" target="_blank">tend to overestimate</a> the size of their countries’ <a href="https://www.citigroup.com/global/insights/migration-and-the-economy" target="_blank">migrant populations</a> and in the anti-immigrant rhetoric of parties across the political spectrum.&nbsp;
Politicians, often assisted by audience-hungry media, have learned that sensationalised images of foreigners ‘flooding’ or ‘swamping’ their countries attract those who confront job insecurity, limited access to public services, or unaffordable housing. Even immigrants and their descendants are not immune to the influence of such messaging.
Walls and fences have long been a favored tool of anti-immigration politicians. But while they serve as powerful symbols of sovereignty, physical barriers are often counterproductive. Instead of deterring migration, they tend to trap as many people within a country’s borders as they keep out.
There are currently more than <a href="https://www.americanimmigrationcouncil.org/research/mass-deportation" target="_blank">13 million undocumented workers</a> in the US, many of whom have been in the country for decades. Deporting them en masse would undermine the economy, harming US-born workers in the process.&nbsp;
Industries like construction, <a href="https://cmsny.org/agricultural-workers-rosenbloom-083022/" target="_blank">agriculture</a>, and <a href="https://www.latimes.com/food/story/2020-05-26/meatpacking-industry-immigrant-undocumented-workers" target="_blank">meat processing</a>, where undocumented workers account for a significant share of the labour force, would be hit particularly hard. The result would be sharp increases in housing and food prices, as well as the costs of elder and infant care, hospitality, and other services.
Implementing a mass deportation program would face <a href="https://ohss.dhs.gov/sites/default/files/2024-06/2024_0418_ohss_estimates-of-the-unauthorized-immigrant-population-residing-in-the-united-states-january-2018%25E2%2580%2593january-2022.pdf" target="_blank">enormous</a> legal, logistical, and economic obstacles that would likely take years to overcome.
Much of the migration debate is focused on the impact of migrants on the countries that receive them, but, as the example of remittances suggests, the effects on the countries they leave are equally important – and not necessarily positive.&nbsp;
While India, China, and the Philippines <a href="https://www.statista.com/chart/4015/the-top-countries-for-highly-educated-migrants/" target="_blank">produce</a> the largest number of educated migrants, regions like Sub-Saharan Africa, the Caribbean, and Central America lose a far higher proportion of their university graduates.&nbsp;
As migrants gain skills and income, they often channel these resources back to their home countries, bringing both expertise and investments that foster economic development.&nbsp;
In many developing economies, remittances sent by migrants abroad exceed aid and investment combined. In <a href="https://www.investmentmonitor.ai/features/lebanon-remittance-dependent-country-world/" target="_blank">Lebanon</a>, they account for 28% of GDP, and between 32% and 48% of GDP in <a href="https://knomad-ois.assyst.in/publication/migration-and-development-brief-39" target="_blank">Tajikistan, Tonga, and Samoa</a>. (In Nepal it is 24% of the GDP.)&nbsp;
These funds have a transformative impact, supporting investments in education, health, housing, and productive assets such as seeds, tractors, and sewing machines. Consequently, communities with high migration rates are often better off economically than they would be otherwise.
While studies show that migrants tend to achieve at least some of their aspirations, many face abuse and danger even after they reach their destinations, enduring social and economic exclusion, xenophobia, loneliness, and violence.
Moreover, migrants often take on dangerous jobs that local workers avoid. Migrant women, in particular, are frequently employed as cleaners, cooks, and caregivers – isolated and insecure jobs often lacking basic protections.
The idea of open borders may seem politically suicidal nowadays, but they were largely the norm until the twentieth century. The EU’s Schengen area, which allows free movement across member states, demonstrates how such systems can work effectively.
The anti-immigration sentiment sweeping the US and many other countries contrasts with the growing recognition among economists that cross-border migration, when managed properly, can benefit host and source countries alike.&nbsp;
So far, the economists have been ignored. Increasingly restrictive policies targeting migrants from developing economies have jeopardised an essential lifeline for those seeking to escape poverty, conflict, and destitution while damaging the economies that shut the door on them.
Crafting a more humane and open immigration system, one that maximises opportunities while mitigating costs, &nbsp;remains one of the biggest challenges facing policymakers.
First, voters and political leaders must acknowledge that migration is, and always has been, a fact of life. Its history is one of profound loss and sorrow, but also of new opportunities and extraordinary progress. © Project Syndicate
<a href="https://iangoldin.org/" target="_blank">Ian Goldin</a> is Professor of Globalization and Development at the University of Oxford and the author of The Shortest History of Migration (<a href="http://oldstreetpublishing.co.uk/100/the-shortest-history-of-migration" target="_blank">Old Street Publishing</a>, 2024, <a href="https://theexperimentpublishing.com/catalogs/winter-2025/the-shortest-history-of-migration/" target="_blank">The Experiment</a>, 2025).

The truth about migration

Nepal is set to lift its ban on domestic workers migrating to West Asia, starting with a pilot agreement with <a href="https://kathmandupost.com/money/2023/06/14/uae-requests-nepal-to-resume-sending-domestic-helpers" target="_blank">the United Arab Emirates (UAE)</a>. This decision marks a major victory for <a href="https://apwld.org/wp-content/uploads/2022/01/AMKAS-NEPAL-final.pdf" target="_blank">advocacy groups</a>, <a href="https://www.fairrecruitmenthub.org/sites/default/files/2023-10/wcms_451050.pdf" target="_blank">human rights organisations</a>, <a href="https://www.ilo.org/publications/no-easy-exit-%E2%80%93-migration-bans-affecting-women-nepal" target="_blank">the ILO</a>, <a href="https://www.worecnepal.org/content/340/2022-05-18" target="_blank">activists</a>, <a href="https://nepalitimes.com/editorial/safer-migration-for-women" target="_blank">media</a>, and <a href="https://www.degruyter.com/document/doi/10.1515/til-2022-0017/html?lang=en&amp;srsltid=AfmBOoowfsJ6whGxR5B4vGFYhAbIaJgRdqoSFsvgciRPPrmNHncBAzFx" target="_blank">scholars</a> who have campaigned against the restriction, saying <a href="https://www.brunel.ac.uk/about/brunel-public-policy/news-and-events/news/Policy-briefs/Societal-challenges/Policy-Brief-Reducing-Vulnerability-to-Exploitation-of-Nepali-Migrant-Domestic-Workers-%E2%80%93-Dr-Ayushman-Bhagat" target="_blank">it increases the vulnerability of workers to exploitation</a>.
This legally binding agreement with a country that employs hundreds of thousands of Nepali domestic workers should be a cause for celebration, but lifting the migration ban on a pilot basis raises pressing questions.&nbsp;
How will the government select the 5,000 domestic workers? How will it reach prospective workers? And what provisions will be made for those migrating to the UAE without permits?
We also need to look at how the government plans to <a href="https://nepalitimes.com/news/nepal-plans-to-reintegrate-returning-workers">reintegrate returnee workers</a>, and engage rights organisations, activists, and scholars in the consultation and negotiation process, and recognise unrecognised Nepali migrant domestic workers already in the UAE.
The lack of information on Nepali domestic workers abroad stems from long-standing migration bans imposed by the government as a protectionist policy. For years, <a href="https://comparativemigrationstudies.springeropen.com/articles/10.1186/s40878-021-00250-4" target="_blank">Nepal has imposed various degrees and forms of bans on domestic workers' mobility</a>, mainly affecting women, culminating in <a href="https://papers.ssrn.com/sol3/papers.cfm?abstract_id=4175277" target="_blank">a blanket ban since 2017</a>. This was eased in 2020 with the <a href="https://www.ilo.org/publications/comprehensive-analysis-policies-and-frameworks-governing-foreign-employment" target="_blank">introduction of seven preconditions</a>, but it only reinforced barriers instead of offering a solution.
Despite the restrictions, <a href="https://www.sciencedirect.com/science/article/pii/S0962629822000129" target="_blank">Nepalis continued migrating for domestic work</a>, both through formal and informal channels. Many <a href="https://nepalitimes.com/here-now/women-on-the-move-89kx6lii">resort to illicit routes</a>, making it nearly impossible to count their numbers. Some reports estimate between <a href="https://ekantipur.com/en/news/2024/09/20/amid-the-ban-at-least-60000-women-are-domestic-workers-in-the-gulf-32-59.html" target="_blank">60,000</a>-<a href="https://brunel.figshare.com/articles/online_resource/Reducing_Vulnerability_to_Exploitation_of_Nepali_Migrant_Domestic_Workers/26892934/1?file=48931666" target="_blank">100,000</a>, but anecdotal evidence suggests that the figure could be as high as 500,000. This scale reflects the immense vulnerability of Nepali domestic workers abroad.
<a href="https://kathmandupost.com/columns/2024/08/10/who-benefits-from-migration-bans" target="_blank">Many feel abandoned by those meant to protect and fight for them</a>. Nepal embassies in destination countries fail to support them after they flee abuse and exploitation, especially as they are undocumented.
In many cases, employers confisticate passports or documents of the workers. Stripped of their identity, they rely on the Nepali diaspora or agents to navigate the host country as ‘illegal immigrants’ facing risks of raids, criminalisation, and further exploitation. Many returnee Nepali women have spent months in jail in Gulf countries before being deported back to Nepal.
The <a href="https://nepalitimes.com/opinion/two-decades-of-debate-on-female-migration">vulnerabilities and exploitation of migrant domestic workers</a> are discussed in the media, policy, and academic circles, but their deaths are consistently overlooked. Migrant worker fatalities have become synonymous with just male workers, and there is a troubling silence surrounding the deaths of systematically disadvantaged women who are domestic workers.
They often die by suicide, due to exploitation, or from work-related illnesses. Yet, migration bans and the lack of political will to acknowledge the lives, labour, health, and deaths of these women prevent justice for them and their families in the face of tragedy.
Many who die never have their bodies returned to Nepal. For those who are repatriated, it is often due to the intervention of domestic worker organisations in Nepal or the diaspora.&nbsp;
<a href="https://nepalitimes.com/news/nepal-town-to-ban-mothers-migrating">Migration bans</a> worsen this tragedy, making it nearly impossible for families to report missing or deceased loved ones for<a href="https://onlinelibrary.wiley.com/doi/pdf/10.1111/anti.12882" target="_blank"> fear of being criminalised as "traffickers"</a>.
The exploitation and deaths of migrant <a href="https://nepalitimes.com/here-now/history-of-female-im-mobility-in-nepal">female domestic workers</a> are ignored due to the grip of patriarchy, class, and caste on Nepal's labour and migration policies. These policies control their mobility, devalue their labour, and fail to provide dignified, sustainable jobs, making their bodies disposable.&nbsp;
As a result, <a href="https://www.brunel.ac.uk/research/Centres/Global-Lives/Forced-Migrant-Labourers/Migrant-Domestic-Workers-of-Nepal" target="_blank">many Nepali women feel abandoned</a> by their state, society, and families. Yet, despite this, they never abandon Nepal or their loved ones.
Many Nepali women migrate to break the cycle of <a href="https://ekantipur.com/opinion/2024/08/06/emergence-of-caste-slavery-among-nepalese-women-27-27.html" target="_blank">caste-based discrimination and gender violence by sending remittances for their children's education</a>. Hence, when a female domestic worker dies, it’s not just their family that suffers, the impact extends to their children and the nation’s future.&nbsp;
These sacrifices of these women, crucial to Nepal’s socio-economic progress, must be acknowledged, valued, and protected. The government must prioritise unconditional recognition of all domestic workers abroad to address the impact of exploitation and deaths of Nepali female migrant domestic workers.
It must inform the Nepali diaspora that it will unconditionally recognise all migrant domestic workers, regardless of documentation status: perhaps the only way to count them abroad.
As Nepal prepares to lift the migration ban on domestic workers, it must not abandon its most vulnerable citizens. This neglect heightens their vulnerability to exploitation and death, and threatens their families in times of tragedy.
&nbsp;We urge the government to raise this issue during the negotiations with the UAE, request immunity for these workers, and take the crucial step of counting domestic workers through Nepali embassies and consulates.
Once this step is taken, the government must expand its welfare net, such as providing insurance coverage, to safeguard workers and their families in worst-case scenarios. Insuring hundreds of thousands of Nepali domestic workers is not just protection, it is an investment in the well-being and future of Nepal.
We hope the pilot program leads to the full lifting of migration bans. But before we celebrate, we must not forget the hundreds of thousands of undocumented Nepali migrant domestic workers already in the Gulf. They are citizens too, and it is the duty of the state not to abandon them.
Ayushman Bhagat, PhD, is a lecturer in Political Geography at Brunel University of London, and Sunita Mainali is the Executive Director of WOREC, Nepal.

Ban on female migrant workers to be lifted

High tech firms are power hungry, and the <a href="https://nepalitimes.com/here-now/those-who-stay">climate crisis</a> is driving them to seek <a href="https://nepalitimes.com/opinion/nepal-can-lead-in-zero-carbon">renewable sources of energy</a>. Nepal’s surplus electricity generation capacity coincides with this surge in global demand to power generative AI data centres. Data centres have become major drivers of electricity demand globally in the last two years, but the lack of <a href="https://nepalitimes.com/here-now/nepal-s-electric-transport-future-is-here">clean energy</a> remains a major hurdle to expansion. Along with coverage area and number of racks, a key parameter to measure use of <a href="https://nepalitimes.com/opinion/comment/tech-and-transition-in-nepal">information technology </a>in each country is the amount of power they use1 for data centres. For example, the US currently uses 50MW of data centres per million people compared to just 1MW in India. In Nepal, investment in data centres have just begun. About 1.5% of global electricity is currently going to power data centres and data transmission. Improvements in IT hardware, efficient cooling methods, and gains from the shift to efficient cloud and hyperscale data centres have allowed growth in energy demand to remain small even as data centre services have grown significantly since 2010. After 2022 this picture has begun to break down due to the exponential growth in power requirements for <a href="https://nepalitimes.com/here-now/nepal-in-the-decade-of-ai">AI </a>which far exceeds accompanying gains in energy efficiency.&nbsp; The growth of AI applications was made possible by breakthroughs in Deep Neural Network models and hardware to run them, enabling image recognition and generation, natural language processing and many other previously<a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/it-is-all-about-it-in-nepal,3887"> ‘high-compute applications’</a> which required a lot of computational power. These advances laid the groundwork for large language models such as <a href="https://nepalitimes.com/banner/chatgpt-news-about-nepal">GPT</a>-4o (OpenAI), Claude (Anthropic), Gemini (Google), Llama-3 (Meta/Facebook), Grok (xAI) among others. The growth of large language models and generative AI has changed the role of data centres from managing content, data storage and data processing to training large AI models and running AI inference to serve user applications from those models. But training <a href="https://nepalitimes.com/here-now/nepal-bhasa-on-google-translate">AI models</a> is compute-intensive, and requires high-powered hardware. Similarly, AI inference, which involves using trained models to make predictions based on new data, also demands significant energy due to the large and increasing number of user applications served by AI models. According to Bloomberg Intelligence, growth in investment into generative AI is expected to push data-centre electricity use by 4-10 times from current levels by 2030. Companies such as Google and Microsoft are already consuming as much electricity as The Netherlands. Many of the largest companies have also made ‘net-zero’ commitments, to generate no net greenhouse gas emissions by 2050, which they are struggling to uphold due to this unexpected increase in energy demand to power data centres.Big tech is therefore sourcing power from all the clean energy sources they can find: wind, solar and <a href="https://nepalitimes.com/multimedia/missing-pieces-of-the-hydropower-jigsaw">hydropower</a>. They have even invested in nuclear power plants to power AI data centres. As demand rises, companies will be looking for new geographies with abundant clean energy. Could this new reality present an opportunity for Nepal to market its surplus clean energy from hydropower and solar? The country could promote itself as a destination for data centres, as Bhutan is doing with its Gelephu Mindfulness City. Nepal’s data infrastructure, even including NEA and Ncell Axiata data centres, is not well developed. &nbsp;The recently announced partnership between the Chaudhary Group’s BLC Holdings, and India’s Yotta Data Services to build Nepal’s first supercloud 4MW data centre in Ramkot could pave the way for private sector investment into data centres in Nepal.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250120140144_dae5f9c304943d4efb156a9930b0ca1894b2f6b915abeb6c30d510e0f246e4a5.jpg" data-media-id="editor_9" data-image-id="20250120140144_dae5f9c304943d4efb156a9930b0ca1894b2f6b915abeb6c30d510e0f246e4a5" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="NEA"> <figcaption>Distribution System Control and Data Centre of Nepal Electricity Authority (NEA) in Siuchatar in Kathmandu. Photo: SONIA AWALE</figcaption> </figure>  Yotta already runs some of the largest hyperscale data centres in Mumbai and Delhi, and this investment could allow the company to be the provider of digital services in the Subcontinent’s high growth IT sector. To catch up with per capita IT services at the level of India, Nepal would need seven more Ramkot-sized data centres using about 30MW of power. With its readily available clean energy and proximity to large population centres in Northern India and Bangladesh, Nepal could in theory provide the compute infrastructure necessary to power the future AI training and inference services for local applications and markets.&nbsp; To provide IT services at the level that the US population currently consumes, Nepal would need 1,500MW of power just to power data centres for its own needs. While this is unlikely to happen anytime soon, Nepal could opportunistically provide data centre services for the upcoming AI needs of some of the 500 million people living in the Ganges basin. India is already a regional powerhouse in data centres and has about 1,600MW of capacity, and generative AI is estimated to push computational requirements with power needs expected to grow between 25-30% each year through to 2030. With the right investment climate, and the necessary investment into fibre optic infrastructure and IT parks, Nepal could leverage its plentiful power supply advantage to offer locations for a portion of this investment.&nbsp; This would provide a much needed boost to Nepal’s ongoing efforts to establish itself as a technology hub and provide jobs to the 15,000 IT professionals that are being trained in the country each year. Data centres are one part of a larger technology ecosystem. AI model training and maintenance require skilled expertise in every industry from finance, to train fraud detection models, to healthcare, to label X-ray and MRI images and test results and diagnostic data to build intelligent medical tools, and to the legal sector, to supervise generated contract documents. NTC’s recently installed XGPON network standard that can deliver up to 10 Gbps downstream speed and 2.5 Gbps upstream does provide the basic level of connectivity needed for AI applications, but it is only available in Kathmandu and needs to be expanded to other urban centres. Nepal’s investment climate for private companies remains far from ideal, and government regulations need to be relaxed to allow global companies and non-resident Nepalis to bring in investment to take full advantage of this new <a href="https://nepalitimes.com/business/digital-connectivity">digital infrastructure</a>. Amrit R Pant contributed with AI expertise while writing the article. Bikash Pandey is Director of Clean Energy and Circular Economy at Winrock International. People Power is his regular column in Nepali Times on global energy issues relevant to Nepal.

Nepal as an AI power bank

If you grew up under the influence of Bollywood films, it is likely they shaped your idea of <a href="https://nepalitimes.com/banner/hop-over-the-gender-gap">masculinity</a>. One, fuelled by the portrayal of the man as the protector, the creator and the embodiment of strength, and fury.&nbsp;
Growing up in a middle-class South Asian family, the media access I was given was chosen by the men in the family--they were the ones in charge of the VCR and the remote control. Men had more knowledge of technology than women did because of their <a href="https://nepalitimes.com/banner/taking-wealth-out-of-health">access to wealth</a>, education, public spaces and thereby, technology itself!
The selection of films that were brought home were mostly masculine. (Visiting cinemas was not really a thing for the middle-class in those days.) There were many <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Lights-camera-copy-paste,1146">mainstream Bollywood films</a>, but there were also Hollywood entries about boxing rings, war planes and gadgets, and some love. And they were films primarily produced and directed by men.
Looking back, there is a pattern that stands out. Men were mostly angry even when in love and eager to break or to be broken in order to protect who they loved. Women were either vamps and villains, or they were coy, demure beings, subject to rape more often than not. Such scenes of sexual violence were not censored for children. And there were suggestive bedroom scenes, where hands came together in a clasp and you wondered as a child what it meant when a man and a woman strung their fingers together against the bedside table or the headboard. There was no sanitised version of the world for five-year-olds in the 1980s South Asia.
The impressions one collected from the <a href="https://nepalitimes.com/here-now/nepal-s-qfx-cinema-needs-a-happy-ending">cinema</a> was that women need protection and men are either rapists and killers, or breadwinners and protectors. This impression was partly derived from the society around us, but also fed back to it so that the men in the audience learned to emulate those traits. A full circle.
Even when in love, it was expected of men to pursue women they liked in the most unbecoming ways. Public confrontations and suggestive remarks bordering on harassment were acceptable. If a man wanted a woman, he would follow and corner her, and the woman would be forced to cave in. This would end in marriage. Essentially, it legitimised marrying the stalker/rapist.
From that terribly long lead, spanning across several paragraphs, I will briefly make a case for the men in my family, who tried to change what we saw on screen. My grandfather passed away last year, but all the years of his active life, here’s what I witnessed: He would make tea and toast for my grandmother and himself in the morning, then brunch (usually daal-bhat) and then walk several miles to his office at a hydropower station, while my grandmother attended her hospital duties as a nurse. Back home in the evening, he would play his sitar and then they would cook dinner together, eat together, drink together. Looking back, I marvel at the simplicity of it all.
My father, probably inspired by my grandfather, wakes the house up gently every morning with the sound of the kettle coming to boil and omelettes sizzling in the pan. My mother cooks lunch, and we all take turns cooking dinner. On many occasions, my friends have been surprised at seeing my father in the kitchen. This is not the norm <a href="https://nepalitimes.com/news/nepal-should-be-open-for-south-asia">in South Asia</a>. The message my father sends out, especially to my male friends who frequent our home, is a clear one-- household work is shared among the family, even the men.
Recently, a family friend invited me over for lunch. That day, he was the cook and the cleaner and he set before me a perfectly-delectable meal. He is one of the friends who grew up watching my father cook for the family.
With what was a scattered nut graph, I shall now return to the matter at hand-- the media. There were gods on TV when I was growing up, and the endless family drama that represented life in South Asia in glamourised versions. Women were told to be good, and men were told to take control. <a href="https://nepalitimes.com/here-now/tv-or-not-tv">TV</a> was an apparatus to impose a certain kind of understanding of nationalism, society and culture.
By the time we moved past the Civil War, Nepal had opened up to the world of films beyond Hollywood and <a href="https://archive.nepalitimes.com/news.php?id=16996">Bollywood</a> and the Pakistani and Japanese TV serials donated by their governments. We had gained Korean films.
Read also: <a href="https://nepalitimes.com/here-now/min-bahadur-bham-s-cinematic-quest">Min Bahadur Bham’s cinematic quest</a>, Abishek Budhathoki
Right now, there’s a world open before us through cinemas from across the globe. And interestingly, Korean drama is one of the most popularly streamed genres. The youth take cues from them for fashion and lifestyle as well as relationships. While men who protect women are a vital part of Korean drama, the women portrayed are also more visible and vocal. They are often seen standing up to men, even getting physical with them on occasion and often rising above their male peers in the workplace.
But what also catches one’s eye is the metrosexual look that men now carry with such ease in Korean shows. It has made aesthetic more appealing for many Asian men, who feel represented on screen. It has become possible for men to be pretty and feminine, to reject the hyper-masculine ethos.
I’m fascinated by the portrayal of men who cry unabashedly, who express love and sadness, who breakdown, but also care for the women in their lives. In all of this, the line between genders blur in a surprisingly seamless way. And that’s the kind of men, we want to love. Men, who push against the idea of masculinity that has been thrust upon us for generations. Men who break free of the mould of expected appearance and behaviour needed to validate their gender.
The scene of seduction of Ser Criston Cole by Rhaenyra in the HBO series, House of the Dragon comes to mind. In the episode written by Ira Parker and directed by Clare Kilner, the portrayal of Cole is one of a man of honour and strength, but there is no dearth of tenderness. In the scene of seduction, there is no sexualisation or objectification of the woman, which points to the difference in gaze. The female gaze views the man, not as being a representation of aggression or purely a sex object, but as someone who has compassion and kindness and is therefore, desirable. This is in stark contrast to the male-directed films discussed above, where male gaze highlighted violence as the height of masculinity.
Characters we meet on screen go a long way in shaping our ideals and perspectives. The representations of men who dash the traditional idea of masculinity, and are comfortable in who they are and can be, go a long way in shaping a better world.
There need not be categories to slot men into, as long as we move forward from aggression as a sign of masculinity and cease to perceive softness and kindness as a sign of being ‘unmanly’. Let men endorse that love is fluid and is not bound by the expectations of gender. Let men live free of the burden to carry themselves a certain way, except with the tenderness each one of them brings forth into this world.
Republished from the original in the Articulate, a Konrad Adanaeur Stiftung (KAS) with permission.&nbsp;
Suburban Tales is a monthly column in Nepali Times based on real people (with some names changed) in Pratibha’s life.

The tenderness in men

One of the government’s first priorities after <a href="https://nepalitimes.com/editorial/feudal-federalism">federalism</a> was to bring development to the grassroots. The political leadership concluded that the way to do that was to build a road network. <a href="https://nepalitimes.com/news/bri-and-trans-himalayan-connectivity">Road connectivity </a>would encourage Nepalis to stay in their villages, connect farmers to market, and stimulate local economies. so they thought. As the roads snaked north into the mountains, Nepalis moved south to the plains along them. Nepal's new roads have become conduits for better opportunities in the cities, the Tarai and abroad. Since 2016, every road that has reached villages in the hinterland has helped empty them. Billions of rupees were spent on roads to improve the lives of people who do not live there anymore. According to the 2021 census, 34 of Nepal’s 77 districts have witnessed a sharp decline in population. More worryingly, there is depopulation in 329 out of Nepal’s 753 municipalities, which is 43% of the country’s geography.&nbsp; It seems there is an inverse relationship between roads and <a href="https://nepalitimes.com/banner/climate-migration-is-already-happening">migration</a>. This is evident in districts like Ramechhap and Khotang, with the highest <a href="https://nepalitimes.com/here-now/migrating-males-and-population-decline">population decline</a> as road connectivity spread.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250117050148_18c4f94ff08ab3654d29548d6e87974796ab42b985c64062d04c555f125f051d.jpg" data-media-id="editor_4" data-image-id="20250117050148_18c4f94ff08ab3654d29548d6e87974796ab42b985c64062d04c555f125f051d" data-rendition-name="original" width="800" height="384" loading="lazy" alt="Khotang"> </figure>  Despite its proximity to Kathmandu, the first motorised vehicle only arrived in Ramechhap in 1998. The district was cut off from the road network until a little over three decades ago, and its population was 188,064 during the 1991 census.&nbsp; By the time unpaved roads were built-district wide in 2001, the population had increased by 1.2%. But in the 20 years since, as paved roads and a bridge across the Sunkosi connected rural Ramechhap to Kathmandu and the Tarai, people began to leave in droves, and the district witnessed a -0.47% decline in population by 2011.&nbsp; Read also: <a href="https://nepalitimes.com/banner/nepalis-moving-from-mountains-to-plains">Nepalis moving from mountains to plains</a>, Shristi Karki The <a href="https://nepalitimes.com/here-now/lessons-not-learned-from-2015-o2etq6zu">2015 earthquake</a> caused extensive damage in Ramechhap, and additional roads were built to facilitate reconstruction. Most rebuilt houses now lie empty.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250117050144_061f4befbeb60790e4139bff187e2d5a4f8097be982409c2212a7102ac31fd98.jpg" data-media-id="editor_7" data-image-id="20250117050144_061f4befbeb60790e4139bff187e2d5a4f8097be982409c2212a7102ac31fd98" data-rendition-name="original" width="1200" height="554" loading="lazy" alt="Closed door"> </figure>  By 2021, major road networks connected all the municipalities in the district, and Ramechhap had a population growth rate of -1.67%. Ramechhap currently has more than 4,000km of roads.&nbsp; But while the roads reached Ramechhap, the village did not have enough jobs or indigenous products that they could trade in the newly accessible market. “The road network brought the market to the community, but took our people in exchange,” says Dilli Raj Adhikari of the Manthali municipality. In remote districts like Humla, which are not connected to the highway grid, &nbsp;connectivity within the district has meant that people have begun to move to Simkot,&nbsp; The population growth rate in realatively underdeveloped districts like Kalikot, Jumla, Mugu, and Dolpa is relatively high. On the other hand, Dailekh and Salyan which have more roads, have seen a decline in population as people move to cities.&nbsp; The government conceived of the 1,700km Mid-Hill Highway in 2007 to keep people in the mountains. One of the objectives of this 'national pride project' was to connect 5 million people across the mountains to better facilities. However, the government and politicians did not care how this new road would affect migration. As it stands, the population of all 26 districts connected to this highway has &nbsp;declined steadily for the past two decades. The fast track, which was promised to be the ‘highway of prosperity’ has instead become a highway of relocation.&nbsp; The 1952 census found that 65% of Nepalis <a href="https://nepalitimes.com/here-now/those-who-stay">lived in the mountains</a> and hills, while 35.2% were in the Tarai. By 2021, 53.6% were living in the Tarai, while only 40.3% remained in the hills.&nbsp; Read also: <a href="https://nepalitimes.com/banner/from-nowhere-to-nowhere">From nowhere to nowhere</a>, Basanta Pratap Singh It is not enough for road infrastructure to reach the remotest corners of the country if there are no livelihood opportunities. Development is not just about roads and bridges unless it enables people to fulfill their basic needs and connects them to better health, education, and <a href="https://nepalitimes.com/banner/few-jobs-created-by-nepal-employment-drive">employment opportunities</a>. Otherwise, people will continue to leave for cities which are struggling to manage increased pressure on their limited resources, lowering overall quality of life for all. Chetan Adhikari is a demographic analystic who is pursuing MPhil-PhD on population studies from Tribhuvan University.

The road out of Nepal

The pronunciation of <a href="https://nepalitimes.com/opinion/angrezi/english-is-not-the-be-all-and-end-all">English</a> words can be quite difficult for those of us who attended government schools where phonetics were not part of the curriculum. English pronunciation has no rules anyway, and way too many exceptions.
While we may understand the meanings and proper contexts of words, we often struggle with their correct pronunciation. However, this is not my primary concern. Admittedly, my pronunciation can also be odd, incorrect, and even amusing at times, but I have something else that is serious to discuss.
I often feel a sense of discomfort in my mouth when I come across words that contain many letters. There seems to be a disconnect between what my mind intends to say and what actually comes out. My thoughts may be clear, but when I try to speak, the sound that comes out is different from what I intended.
At times, my nerves get the better of me, making it difficult to even say the word at all. I understand that these situations are normal but they still can affect my self-esteem. It makes my learning process tough. The only relief for me is that I have acknowledged the issue.
The first time I truly recognised my struggle with the word ‘acknowledgement’ was while reading a book to my daughter. I noticed the author’s acknowledgment section and thought it would be a great opportunity to show her how many people contribute to getting a book published.&nbsp;
However, when I attempted to read it aloud, I found myself unable to do so. I tried to mentally dissect the word and speak it, but nothing worked.
Despite preparing myself repeatedly, the moment I tried to say it, my tongue felt paralysed. That day, my daughter stepped in to help me pronounce it, but it took nearly a year before I could say it without feeling anxious. Generally, I rely on those around me or an online dictionary for assistance. I break the word down, write it in Nepali, and practice it multiple times, which helps me pronounce it correctly.&nbsp;
Yet, the very next day, when I need to use it again, my nerves kick in, and I find myself questioning whether I should just choose a different word. I stay committed to improving, and while I do make mistakes, I continue to learn. But sometimes, I feel like giving up and search for an easier word instead. Yet, when I’m speaking, that challenging word often resurfaces in my mind and slips out. Others may not notice, but I certainly do, and it disrupts the flow of my conversation, leading to more mistakes.
I know, over the time, I have improved a lot. However, there are thousands of such words and they come my way in different circumstances. I worked in the &nbsp;subscription department of a magazine for a short time. There I learned the meaning of ‘subscription’ but it took many years for me to pronounce it correctly.&nbsp;
After leaving the job, I encountered with the word when I switched myself from TV to YouTube in 2014. &nbsp;
Every this and that YouTuber was asking their audience to subscribe their channel. I used to utter the word every time the Nepali YouTuber said ‘subscribe my channel’ (without the ‘to’). I would laugh thinking until and unless I can pronounce the word correctly, who would ‘subscribe my channel’ if I had one. I could not say “Grahak Bannus” for <a href="https://nepalitimes.com/banner/mobile-nepal-is-hooked-on-youtube">YouTube </a>as I used to request while working for the magazine subscription.
I have been exploring a new approach lately. When I anticipate discussing a specific topic, I create a list of key words that I know I need to include. If there are words I find challenging to pronounce, I take the time to practice them. Although this method has not produced immediate results, I remain committed to reducing my mistakes. How long will it take? I am not sure, but I continue to practice diligently.&nbsp;
Recently, I delivered a presentation at a conference in Sri Lanka on how the Constitution and laws have protected <a href="https://nepalitimes.com/banner/can-nepal-elections-change-its-male-stream-politics">women’s roles in Nepal’s politics</a> over the past decade. I had mentally prepared myself to avoid the term ‘constitutionalised’ but my ingrained habits took over.&nbsp;
As I spoke, that word slipped out, and I found myself struggling. However, surprisingly, I did not feel nervous. I maintained my flow and continued speaking. The word came up again, and while I felt uncomfortable, I did not let it derail me. I focused on sharing other points confidently and remained composed throughout.
A few weeks ago during a meeting, I found myself struggling with the word ‘accompanied’. I had gone over it the night before, hoping it would come to me easily.
Read also: <a href="https://nepalitimes.com/opinion/angrezi/lionel-messi-the-goat">Lionel Messi the goat</a>, Anbika Giri
Unfortunately, it popped into my mind at the wrong moment. It was the first time I openly acknowledged that certain words can trip me up. Thankfully, my colleagues stepped in to help me finish my accompan…ied.
Since that day, I have been diligently practicing it, hoping that next time it will flow smoothly and not trip up my tongue. I will not deny that I felt a wave of nervousness and shyness, but I also managed to laugh at myself, which helped me relax and keep the conversation going.
Lately, I have been working on getting comfortable with the term ‘statistician’. I know I will be using it a lot soon. I am just hoping that by the time I need to say that ‘the data I am discussing has been analysed by a skilled statistician’, my brain and tongue are in sync.

Keeping brain and tongue in sync

Nepali Times #1247 (7-13 February 2025)

A <a href="https://nepalitimes.com/banner/nepals-new-generation-of-alternative-artists">new generation of Nepali artists</a> is exploring bold narratives and experimental themes, pushing boundaries, and redefining societal conventions.&nbsp; That could be one perspective on the exhibition ‘I Am Rooted, But I Flow’ at <a href="https://nepalitimes.com/multimedia/tsherin-sherpa-returns-home-to-takpa">Takpa Gallery</a>. Curated by Pratima Thakali, it showcases works by eight female artists who explore the interplay between identity, culture, and personal evolution. Artists Anmari Tamang, Kripa Shakya, Kripa Tuladhar, Krisha Tamrakar, Pooja Duwal, Priyanka Singh Maharjan, Sony Rai, and Sumitra Baral bring together diverse perspectives that challenge traditional narratives and invite a fresh thinking of <a href="https://nepalitimes.com/opinion/comment/culture-cannot-be-an-afterthought">Nepal’s cultural landscape</a>. These emerging female artists compel us to contemplate the evolution of <a href="https://nepalitimes.com/here-now/inking-an-idenity">identity</a>, where tradition and transformation coexist in an ever-shifting cultural terrain. The title, drawn from Virginia Woolf’s The Waves, reflects the core theme: the balance between the stability of <a href="https://nepalitimes.com/multimedia/reviving-nepal-s-craft">our roots</a> and the fluidity of our evolving selves. Krisha Tamrakar co-director of Artudio draws inspiration from her hometown of <a href="https://nepalitimes.com/here-now/patan-for-beginners">Patan</a>, and her fascination with human spaces. <a href="https://nepalitimes.com/here-now/lost-in-translation">Familiar landmarks are disappearing</a>, a theme that deeply influences her work through her series of Between Colors and Spaces. “Traditional brass utensils have begun to blend seamlessly with modern, colourful clothing in my neighbourhood,” she says, explaining her Between Colors and Spaces XXI.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250212040228_b85945a657c6eb7be39c449bfc9f24bd0dbe6786261fb7ec29bd6010526c1844.jpg" data-media-id="editor_7" data-image-id="20250212040228_b85945a657c6eb7be39c449bfc9f24bd0dbe6786261fb7ec29bd6010526c1844" data-rendition-name="original" width="3599" height="2400" loading="lazy" alt="Reimagined roots NT"> <figcaption>Artist Krisha Tamrakar draws inspiration from her hometown Patan in her Between Colors and Spaces series. Photo: KAILASH K SHRESTHA</figcaption> </figure>  Tamrakar notes how metal brass utensil shops that once lined the streets have now been replaced by clothing and shoe stores, which also makes us ponder about the effects of rising consumerism. Read also: <a href="https://nepalitimes.com/here-now/the-art-of-living">The art of living</a>, Kunda Dixit Tamrakar believes contemporary art is essential because it allows her to express herself in the present while providing a lens for future reflection. Despite the surrealist images in her work, she thinks the local community will be able to relate to it as her art integrates everyday aspects of their lives. The founder of Artudio Kailash K Shrestha reflects on the inspiration behind his space in 2010: “Back then, there were no accessible platforms for local, young, and emerging artists. There was a lack of open spaces where artists could come together to collaborate, exchange ideas, inspire one another, and offer mutual support." While Tamrakar thinks every artist’s work is valuable, she also acknowledges the underrepresentation of <a href="https://nepalitimes.com/opinion/from-paintbrush-to-tattoo-needle">female artists</a> in the contemporary art scene and encourages greater inclusion. Read also: <a href="https://nepalitimes.com/review/amalgamation-of-nepali-art">Amalgamation of Nepali art</a>, Aayusha Pokharel ‘To All The Women Who Came Before Me’ by Priyanka Singh Maharjan is another artwork series that stands out. Using embroidery on fabric, she represents the often-overlooked and unacknowledged <a href="https://nepalitimes.com/multimedia/nepals-working-women-in-photos">work of women</a>, particularly mothers, and grandmothers, a role that is indispensable in society. ‘Amidst the Watts of Steam’ series by Pooja Duwal showcases a three-decade-long local momo shop, Na: pasa: in Bhaktapur. The ambience in which the food is made and consumed outweighs the food itself as it is more about the sense of familiarity and warmth that make customers inhabit the space.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250212040228_1cf576bd9ba9fc3eac16e80796fb176181469701fa1fceec7dd75efe3ee00f52.jpg" data-media-id="editor_12" data-image-id="20250212040228_1cf576bd9ba9fc3eac16e80796fb176181469701fa1fceec7dd75efe3ee00f52" data-rendition-name="original" width="1505" height="1129" loading="lazy" alt="Reimagined roots NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250212040228_5f1dfb425db65f43a3f6209a23c70a90ce5e68b9552ac704f57940283d5cd526.jpg" data-media-id="editor_13" data-image-id="20250212040228_5f1dfb425db65f43a3f6209a23c70a90ce5e68b9552ac704f57940283d5cd526" data-rendition-name="original" width="1189" height="1585" loading="lazy" alt="Reimagined roots NT"> </figure>  Kripa Shakya and Sony Rai also incorporate unconventional mediums into their work. Shakya uses <a href="https://nepalitimes.com/multimedia/weaving-the-fabric-of-a-new-life?fbclid=IwZXh0bgNhZW0CMTEAAR2V6f30hX4eilYDsJKsIZVffQN3SCev4wJJxVYUxPIxY28mHcjlL9XOSmQ_aem_D-yqkaobj1DveD4Uytym3w">fabric</a>, nails, and string along with other mixed media to represent shared experiences of interpersonal conflicts and acceptance, while Rai presents intricately woven threads through aquatint to find beauty in simplicity. Sumitra Baral’s sculptures interpret <a href="https://nepalitimes.com/here-now/fusion-fashion">fashion</a> as not just an outward beauty but an expression of inner artistry and cultural heritage. Her art label reads, ‘Fashion is not just about attire; it is a symbol of identity, a definition of personality, and a living story of culture.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250212040228_32955f8db287d4177669a1bbcf5e60cade25ea36aebc6caff5756f23e8a1b7e4.jpg" data-media-id="editor_16" data-image-id="20250212040228_32955f8db287d4177669a1bbcf5e60cade25ea36aebc6caff5756f23e8a1b7e4" data-rendition-name="original" width="1147" height="1529" loading="lazy" alt="Reimagined roots NT"> </figure>  ‘I Am Rooted, But I Flow’ gives a voice to fluid, multifaceted experiences of how our identities are shaped by both deep-rooted traditions and the transformative forces of personal growth. I Am Rooted, But I Flow 8 February - 8 March Takpa Gallery &nbsp;

Reimagined roots

Like a delicate mandala emerging from meditative silence, a new wave of spiritual cinema has been gently transforming Bhutan’s cinematic horizon. It is a <a href="https://nepalitimes.com/here-now/kathmandu-s-ranjana-renaissance">renaissance</a> that represents more than just an <a href="https://nepalitimes.com/review/south-asia-in-the-abstract">artistic movement</a>, it is a dialogue between cultural memory and contemporary expression. The filmmaking style feels closer to what Paul Schrader in his book Transcendental Style in Film. Unlike psychological realism that characterises much of contemporary cinema, this transcendental approach expresses spiritual states through austere camerawork, performances stripped of self-consciousness, and editing that resists <a href="https://nepalitimes.com/opinion/suburban-tales/the-tenderness-in-men">narrative manipulation</a>.&nbsp; Like the Buddhist <a href="https://nepalitimes.com/here-now/medication-to-meditation-in-the-mountains">practice of meditation</a>, these films ask viewers to witness life's complexities with gentle awareness, to see beyond surface narratives and touch the underlying currents of human experience. At the centre of this movement stands Khyentse Norbu — a figure with delicate crossing of spiritual wisdom and art. Norbu is not just a director but a Buddhist lama who is said to be the incarnation of the 19th-century saint, Jamyang Khyentse Wangpo.&nbsp; His debut feature, The Cup (1999), is about young monks in a Himalayan monastery who are passionate about soccer, showing that spirituality can harmoniously coexist with worldly interests. This film marked a pivotal moment in Bhutan’s cinema, emerging from Norbu's experience assisting Bernardo Bertolucci during the filming of Little Buddha. In his latest film, Pig at the Crossing, Norbu works with the Buddhist concept of Bardo, the liminal space between death and <a href="https://nepalitimes.com/opinion/comment/rebirth">rebirth</a>, where consciousness navigates the terrain between dissolution and transformation.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250205030228_e327b58a04981953011579c9e5ddb61abc9a145172577232738a8e8b12e5bc63.jpg" data-media-id="editor_5" data-image-id="20250205030228_e327b58a04981953011579c9e5ddb61abc9a145172577232738a8e8b12e5bc63" data-rendition-name="original" width="5461" height="7016" loading="lazy" alt="Pigs at Crossing"> </figure>  &nbsp; The film's protagonist, Dolom, becomes a metaphorical pig at a metaphysical crossroad, his journey representing deep-seated attachments and the potential for spiritual liberation. Buddhism views this transition as a unique opportunity for consciousness to release its entanglements of guilt, shame, ignorance, and glimpse a more expansive understanding of reality.&nbsp; The movie treats death not as an end, but as a chance for understanding. It shows life as a kind of dream where people can find freedom through their struggles. When the film suddenly cuts to black, it leaves Dolom's fate unclear. This ending invites viewers to think about their own experiences, much like life’s open-endedness. Pig at the Crossing carries deep spiritual insights, but falls short technically compared to Norbu's previous works like Travellers and Magicians and Hema Hema. The film feels less polished, with editing that sometimes loses its rhythm and visuals that do not quite match the profound ideas it tries to explain.&nbsp; Yet, this very imperfection might be intentional — a reflection of the film's central theme about life’s inherent unpredictability.&nbsp; Along with his mentor Khyentse Norbu, Pawo Choyning Dorji emerged as a compelling new voice in Bhutan’s film industry. He was an assistant director to &nbsp;Norbu in his film Vara: A Blessing, and later produced Hema Hema: Sing Me a Song While I Wait.&nbsp; Dorji’s first film as director, Lunana: A Yak in the Classroom, brought international attention to Bhutan’s cinema. His latest film, The Monk and the Gun, continues to showcase his directorial talent. Set in 2006 during the kingdom's transition to democracy, the film presents the tableau of a society navigating the delicate balance between traditional values and modern <a href="https://nepalitimes.com/here-now/everything-is-political">political processes</a>.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250205030228_f3b72361dfbc230a46e7463ac006b9e8fa7349c2cad4a2137e0c13e9b3850c07.jpg" data-media-id="editor_7" data-image-id="20250205030228_f3b72361dfbc230a46e7463ac006b9e8fa7349c2cad4a2137e0c13e9b3850c07" data-rendition-name="original" width="737" height="1066" loading="lazy" alt="The monk and the gun"> </figure>  Through a narrative that follows a rural monk, an election official, and various villagers, Dorji crafts a subtle critique of democratic implementation that goes far beyond the political process. The film introduces Ronald Coleman, a not-so-subtle homage to the actor Ronald Colman from Lost Horizon, who serves as a stand-in for America.&nbsp; The film's true brilliance lies in its ability to reveal cultural complexities through seemingly mundane interactions. Dorji uses Bhutan’s mock elections as a test to examine how external political influence can disrupt communal harmony, highlighting the tension between imposed <a href="https://nepalitimes.com/news/is-democracy-too-expensive-for-nepal">democratic ideals</a> and indigenous social structures.&nbsp; The motifs of guns, television, and international media serve as metaphors for cultural penetration, suggesting that true progress is not about external prompts, but about maintaining fundamental human connections and collective happiness. The film offers a subtle message, especially in the context of what is happening in &nbsp;America. The Monk and the Gun offers a watchable but tepid satire that lacks real bite. Dorji's approach feels overly cautious, rendering what could have been a sharp cultural critique into a forgettable narrative. The result is a film that is neither bad nor particularly memorable. Bhutan's film industry has long been influenced by Indian cinema, with many early films closely following Bollywood trends. But there has been a significant change in the past two decades, filmmakers started to develop their own unique approach. The future of Bhutan’s cinema is bright, as if the filmmakers have found their original voice. Perhaps this movement can be called ‘Cinéma du Dharma’, a term one could easily imagine being on the pages of Cahiers du Cinéma.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025020508028_4af8d9bc9974e00702f71ba6c9391188b1252e0850c93d51e0885d895b080d4f.jpg" data-media-id="editor_9" data-image-id="2025020508028_4af8d9bc9974e00702f71ba6c9391188b1252e0850c93d51e0885d895b080d4f" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Bhutan's filmmakers"> </figure>  Beyond Norbu and Dorji, there are other talented directors in Bhutan’s new wave: &nbsp;Dechen Roder, Tashi Gyeltshen, Karma Takapa, and Ugyen Wangdi. Then there is Arun Bhattarai, whose feature-length documentary Agent of Happiness follows a surveyor who measures happiness, and in the process gently ribs Gross National Happiness. Read also: <a href="https://nepalitimes.com/here-now/min-bahadur-bham-s-cinematic-quest">Min Bahadur Bham’s cinematic quest</a>, Abishek Budhathoki Like the transformative cinema movements that have emerged across the globe, Bhutan’s filmmakers are redefining storytelling that is uniquely rooted in their cultural context. Their approach transcends geographical representation, offering a meditation that melds spiritual insight with artistic dialogue.&nbsp; Through films that resist traditional narrative constraints and Western cinematographic conventions, they are crafting a distinctive new language of cinema.

Bhutan's New Wave

This week it will be 29 years since the Maoist faction of the Communist Party of Nepal launched its armed struggle against <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">Nepal’s constitutional monarchy</a>. It had been just six years since the People’s Movement had forced <a href="https://nepalitimes.com/here-now/preserving-king-birendra-s-family-home">King Birendra </a>to abandon the absolute monarchy of the partyless Panchayat system. But the Maoist party felt that parliamentary democracy was too slow a process to end entrenched <a href="https://nepalitimes.com/editorial/feudalism-to-federalism">feudalism</a> in the country. They give Prime Minister Sher Bahadur Deuba, who was on his first term as prime minister, a 40-point demand and an ultimatum to fulfil them. There was no way many of those demands could be fulfilled in stipulated time, and Deuba went off to New Delhi on a state visit. The Maoists did not even wait till he returned to launch armed attacks on police stations in Gorkha, Rolpa and other districts. At first the rulers in Kathmandu did not take the attacks seriously, and treated it like an ordinary law-and-order issue. Read also: <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics?fbclid=IwY2xjawEuOktleHRuA2FlbQIxMQABHcCK3p7P-idPc6TBvU9rJebDNgb7ANxs2mx508KjmiGBQDCxk77FUhBRow_aem_j0MdlBmrAbqvY_AFnwKx1A">The geopolitics of Nepal’s politics…</a>, Shristi Karki But, as we know from history, the violence spread like <a href="https://nepalitimes.com/news/wildfire-season-starts-early-in-nepal">wildfire across the country</a>. With light weapons and low morale, the police were incapable of dealing with the spreading insurgency and added fuel to the fire with their own atrocities during the ‘Kilo Sierra’ operations. The Maoists attacked the Royal Nepal Army for the first time in 2001, five months after the royal massacre and the fighting intensified. Many of the incidents of this frightful decade in Nepal’s history is included in Dhangadi-based journalist Dirgha Raj Upadhyay’s book द्वन्द्व पत्रकारिताको एक दशक. One of the chapters deals with Prime Minister Deuba’s own providential escape during a Maoist ambush on his motorcade at Pahalmanpur on the highway to Surkhet in 2003. His bodyguards and the driver of the vehicles risked their lives to save him. Deuba was the chief guest at the recent launch of Upadhayay’s book in Kathmandu, and with him on the podium was Lekhraj Bhatta, the former Maoist commander of Seti-Mahakali area (pictured). In his speech, Bhatta echoed what the Maoists had said after the ambush, that the attack was a mistake and not aimed at Deuba. Read also: <a href="https://nepalitimes.com/latest/14-years-after-conflict-no-closure-in-nepal">14 years after conflict, no closure in Nepal</a> When his turn came to take to the podium, Deuba retorted: “It is a mistake to shoot anyone during a ceasefire. It was a mistake to resort to violence.” The exchange showed that the memories of the 10 year conflict are still fresh, 19 years after it ended — however much the two opposing sides try to bury their excesses. Enemies are now the state, and have abandoned the bullet for the ballot but many Nepalis are asking whether the ten years of carnage was worth it. Upadhyay’s book is a documentation of some of the greatest battles and loss of life in western Nepal during the conflict and after. He describes in graphic detail a government that was confined to district headquarters, but not safe even there. A terrified populace sought safety of the cities, or migrated to India. Maoists asked for ‘vias’ to enter their base areas, soldiers at security posts doing strict checks rudely interrogated civilians. Reading all this takes us back to the decade of violence and conflict that left scars on the nation and society. There are descriptions of reporters being helicoptered into army bases while Maoists fired mortars nearby, of attending a Maoist meeting which dispersed on hearing gunships flying overhead, the battle of Pandaun, a field report of villages terrorised by both sides in Accham. As the regional member of the Federation of Nepalese Journalists (FNJ) Upadhyay was called upon to mediate on behalf of journalists like Lucky Chaudhari in Kailali or Dekendra Thapa in Dailekh. Chaudhari was released by the Army, but Thapa disappeared and his body was exhumed after the war ended. He had been buried alive after torture. And he covered the death in custody of Maoist journalist Krishna Sen. The end of the war did not bring peace, and Upadhyay had to work to free journalists jailed and tortured after King Gyanendra’s coup, including Nagendra Upadhyay. Like many war correspondents, much of this work was dangerous. And Upadhyay writes in his book: ‘The Nepali public relied on journalists for correct information. But who do we journalists rely on for our safety?’ The book draws attention to the fact that in most modern wars, it is the civilians who are caught in the crossfire. <a href="https://nepalitimes.com/banner/all-is-fair-in-war-and-peace">The Maoist conflict</a> happened before social media spread, and both sides craved sympathetic coverage in the press. It was perhaps expected that the Maoists, as a rebel force, would force reporters to write as instructed. But what was not acceptable was that the state and its security forces being democratically elected and adhering to the rule of law would also respect basic human rights and not use the media as a propaganda tool.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025020210024_6d026854835f6ede3b8d275165346dd70a948cf6bbf67c0e1c8671a6b3e680e2.jpg" data-media-id="editor_7" data-image-id="2025020210024_6d026854835f6ede3b8d275165346dd70a948cf6bbf67c0e1c8671a6b3e680e2" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Book details"> </figure>

29 years since start of Maoist war

<a href="https://nepalitimes.com/editorial/trump-s-second-coming">President Donald Trump</a> has reversed <a href="https://nepalitimes.com/opinion/comment/nepali-cities-must-champion-climate-action">climate action</a>, vaccine funding and research and in a move that directly impacts Nepal, cut US funding for gender rights and <a href="https://nepalitimes.com/banner/support-for-reproductive-health-of-nepali-women">reproductive health</a>.&nbsp;
Pulling out of the Paris climate accord and increasing<a href="https://nepalitimes.com/news/fuel-of-the-future-is-here"> fossil energy production </a>and use will further accelerate <a href="https://nepalitimes.com/here-now/those-who-stay">melting of Himalayan glaciers</a> threatening food production and <a href="https://nepalitimes.com/multimedia/nepal-villages-cope-with-climate-induced-floods">increasing flood risk</a>.
But a more direct and immediate impact will be the life or death of mothers, infants and cluster — reversing Nepal’s dramatic gains in reducing maternal and <a href="https://nepalitimes.com/opinion/newborn-deaths-and-a-vision-for-a-post-pandemic-nepal">infant mortality rates</a>.
Kul Chandra Gautam, former UN Assistant Secretary-General and Deputy Executive Director of UNICEF took to X: &nbsp;‘Trump and the world’s richest man Elon Musk were mercilessly gutting an agency helping the world's poorest’.
He added: ‘It's a reminder of Stalin's great purges when thousands of staff R fired, official website abruptly disabled &amp; humanitarian &amp; development aid to world's poorest halted at a whim … (Trump and Musk) are mercilessly gutting an agency helping the world's poorest.’
The <a href="https://nepalitimes.com/business/usaid-support">US Agency for International Development (USAID)</a> is defunct and the staff and contractors suspended worldwide. The official website of USAID Nepal is inaccessible and it has placed its staff on indefinite leave.
Many organisations working in the social, environment and free media space have been severely impacted with officers working from home until further notice.&nbsp;
Read also: <a href="https://nepalitimes.com/news/how-usaid-cut-affects-nepal">How USAID cut affects Nepal</a>, Kishor Pradhan
USAID was one of the biggest benefactors for <a href="https://nepalitimes.com/opinion/placing-nepali-women-first-past-the-post">women and gender rights activities </a>in Nepal, and is understood to have spent $151.1 million in the country in just 2024.
Since 2000, USAID has delivered Rs196 billion to support development projects in Nepal. Of this over $1.5 billion was allocated across multiple sectors such as <a href="https://nepalitimes.com/news/the-goal-is-empowerment-and-independence-of-women">empowerment of women</a> and children, humanitarian aid, health, education.
At the 2024 Nepal Investment Summit, the DFC, the U.S. International Development Finance Corporation, committed more than $270 million in projects across the country to support various economic initiatives as well as the marginalised and women. USAID and Nepal in 2022 signed a five-year Development Objective Agreement worth $659 million.
While much of the funding was spent on staff salaries and other administrative costs, it was still crucial support for fieldwork. Experts interviewed for this report did not want to be quoted by name, but said they were concerned that the fund freeze could seriously undermine Nepal's development trajectory.
The four key programs of the USAID in Nepal relate to improving women’s health, supporting <a href="https://nepalitimes.com/multimedia/strength-in-numbers-for-female-farmers">women farmers</a>, expanding access to quality education for marginalised youth including girls and directly financing projects promoting gender equality and women empowerment.
Given that America was also funding agencies like the Global Alliance for Vaccines and Immunisation (GAVI), WHO, and UNICEF, Nepal’s successful immunisation, maternal and child health, healthcare systems and nutrition programs will also be indirectly hit.
The 2022 Demographic and Health Survey of Nepal records 21 neonatal deaths for every 1,000 live births, highlighting continued challenges in maternal and infant health. USAID had in response allocated $72 million to reduce mortality rates and enhance overall <a href="https://nepalitimes.com/news/nepalis-are-dying-because-they-are-poor">healthcare access</a>.
Read also: <a href="https://nepalitimes.com/here-now/saving-one-nepali-mother-at-a-time">Saving one Nepali mother at a time</a>, Aruna Uprety
Following Trump’s executive order, all agencies responsible for administering foreign development assistance were required to immediately halt new funding and obligations. The Office of Management and Budget (OMB), in coordination with the Secretary of State, is to conduct a thorough evaluation of each program’s efficiency and relevance to US foreign policy.
This review process is to determine whether programs should be resumed, modified, or terminated. Funding may resume during the 90-day review period if assessments justify its continuation, with final decisions requiring approval from the Secretary of State and the OMB Director. The Secretary of State can also grant specific waivers to exempt critical programs from the pause.
This has put Nepal essentially in a ‘wait and watch’ mode, say insiders as the pause has not put forward any criteria for evaluation and review of their projects.
Some specific programs that the US decides are important may receive exemptions or have their funding resumed sooner than three months, but nothing is certain.
Writing for the Nepal Economic Forum this week, SujeevShakya said: ‘The uncertainties prevailing in terms of the possibility of review and resumption or the permanent halt of the activities have been a bigger concern in the development fraternity. In case this is a permanent stop of US aid to the world, then it may also trigger a trend of other countries following the suit… The latter part of 2025 will see the impact of aid freeze playing out.’
The outlook for gender-related projects in Nepal depends heavily on the results of this review and the political climate in the United States.
In the short term, organisations may need to seek alternative funding sources or scale down operations. In the medium term, if the freeze is lifted, there may be a period of recovery and rebuilding as projects resume and attempt to regain momentum.
However, prolonged funding disruptions could lead to long-term setbacks in gender and women-related programs and efforts in Nepal.
The Nepal government is exploring alternative funding sources to mitigate the effect by engaging with international donors, including diplomatic discussions between Nepal and the United States but without much success. Some experts suggest that the freeze maybe the shock the government needs to carry out its responsibility of protecting its citizens.
The NGO Federation of Nepal, an umbrella organisation of Nepali NGOs, has expressed concerns about the significant impact on US-funded projects and programs, particularly those related to child health, <a href="https://nepalitimes.com/news/food-for-thought-for-nepal-s-nutrition-planners">nutrition</a>, environment, and <a href="https://nepalitimes.com/banner/un-climate-report-declares-planetary-emergency">climate change</a>.
The federation has highlighted the loss of jobs and the potential long-term setbacks in development efforts. The USAID funds as many as 300 NGOs, non-profits and consultancies in Nepal, all of which are directly affected by the cuts.
Given the recent news about the alleged misuse of USAID funds and President Trump's remarks, it seems increasingly likely that the 90-day review period might be extended. This situation serves as a stark reminder for our country to take greater responsibility for our own development. <a href="https://nepalitimes.com/news/nepal-less-and-less-able-to-feed-itself">It's high time we reduce our dependence </a>on grants, which are often mired in controversies and lack proper transparency.

Trump shock wave hits Nepal

The annual chariot festival in Patan of the rain god, <a href="https://archive.nepalitimes.com/news.php?id=11254" target="_blank">Matsyendranath</a>, has deep historical connections with the Indian state of Assam, and experts at a symposium this week in Guwahati looked at how to deepen this connection. They also drew parallels between the current climate and biodiversity crisis and the 12-year drought in Kathmandu Valley that forced a desperate King Narendradev to bring Guru Matsyendranath to <a href="http://www.apple.com/" target="_blank">Bungmati </a>disguised as a bumble bee. Legend has it that when the sage Gorakhnath meditated on a bed of serpents it created a devastating drought in Kathmandu Valley. The king undertook a perilous journey to Assam and bring Matsyendranath, who happened to be Gorakhnath’s spiritual mentor. On seeing his guru, Gorakhnath broke his meditation and stood up, thus freeing nine serpents who then unleashed rain and ended the drought. The rest is history: for the last 1,500 years the statue of the red god, Rato Matsyendra, is brought from Bungamati and taken around the streets of Patan in <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/A-chariot-through-time-rato-machhindranath,3354" target="_blank">a month-long chariot festival</a> also called <a href="https://www.youtube.com/watch?v=PAIEz_cUikI&amp;t=4s" target="_blank">Bungdya or Karunamaya</a>.&nbsp; Although many are aware of the legend, what is less well known is that the original architects who built the chariots (Barahi) came from Assam, and the cane used to tie the nail-less timber structure of the chariot is today sourced from vines in the jungles of Assam. “The enduring tradition of Matsyendranath underscores the lasting cultural connections between Assam and Nepal, exemplifying how historical ties, religious practices and cultural exchanges reinforce bilateral diplomatic relations,” said Khagen Sarma of Gauhati University, convenor of the two-day symposium ‘Revisiting the Roots of India-Nepal Relations: A Perspective on Guru Matsyendranath’.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250211050252_6c8145ec935792a7ef9cea6bc4885415993f82d2ebfd2ad1671673c93101fe47.jpg" data-media-id="editor_4" data-image-id="20250211050252_6c8145ec935792a7ef9cea6bc4885415993f82d2ebfd2ad1671673c93101fe47" data-rendition-name="original" width="4032" height="2268" loading="lazy" alt="Lalitpur Mayor"> <figcaption>Lalitpur Mayor Chiri Babu Maharjan at the opening of a symposium on Matsyendranath in Guwahati on Monday. Photo: KUNDA DIXIT</figcaption> </figure>  Lalitpur Mayor Chiri Babu Maharjan led an 16-member delegation from Nepal composed of the <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/makers-of-machhindranath,2204" target="_blank">builders and operators of the Matsyendranath chariot</a>, heritage and cultural experts who presented papers in the technical sessions of the symposium. Experts from Assam also highlighted the philosophical underpinings of Indo-Nepal relations, the charya dance form that links Assam and Nepal, and guru Matsyendranath’s role in promoting hatha yoga.&nbsp; “Assam and Nepal are organically connected,” said Nani Gopal Mahanta, vice-chancellor of Gauhati University, “we are proof that history is not compartmentalised, but the cultural and socio-economic links open up new horizons for civilisational dialogue.” Assamese academics pointed out that some of the rare documents and historical records from Guru Matsyendranath’s period which were destoryed in India are still preserved in the National Archives in Kathmandu, and Indian scholars have made use of them for their research. “Matsyendranath can be seen as a metaphor for the need of decisive action and leadership to restore the balance between human beings and the environment, which is an urgent necessity today,” said Matsyendranath researcher Vidhu Kayastha. “The legend shows that cultural and ecological resilience can avert a climate crisis. The bumblebee avatar is symbolic of the importance of insect crosspollination for nature and agriculture.&nbsp; Mayor Chiri Babu Maharjan extended an open invitation to the people of Assam to visit Nepal during Lalitpur’s chariot festival in May-June to experience the shared history of the two regions. “This symposium is a milestone, it represents our commitment to future explore the historical and cultural links between Assam and Nepal, and particularly the legend of Guru Matsyendranath who brought us together,” Maharjan added. Among the speakers from Nepal were Rekha Das Shrestha of Lalitpur Metropolitan City, head priest Yagya Ratna Shakya, Santaram Maharjan of Jyapur Samaj, Salik Ram Subedi of Guthi Sansthan, intangible heritage adviser Badanlal Nyachhon and Raja Ram Subedi of Tribuvan University. Besides Matsyendranath, there is also strong people-to-people connection between Assam and Nepal. Over 2 million people in Assam have as their mother tongue the Nepali language, which was added in the 8th Schedule of the Indian Constitution in 1992.

Nepal-Assam connection revived

We called each other ‘Kamred’ although neither of us were anything close to being communists.&nbsp; If I phoned him and he was not around, I would ask that he be just told “Kamred had called”, and I would get a call back from Bihari Krishna Shrestha as soon as he got home. It all started way back in 1986. The World Bank had spent more than a decade with three water supply projects in a dozen Nepali cities including Kathmandu, and was poised to launch the Fourth which was to be the notorious Melamchi water supply project for Kathmandu Valley.&nbsp; But the Bank’s major conditionality was that His Majesty’s Government of Nepal massively raise its water tariff. Prime Minister Marich Man Singh was in a fix: not only was any such increase hugely unpopular but in this case none of the three projects had delivered what they had promised, which was improved 24-hour water supply in all the major Nepali cities as well as effective wastewater and sewerage disposal.&nbsp; So, he did what politicians conveniently do: formed a commission then known popularly as the “<a href="https://www.youtube.com/watch?v=pnKSLgFXuOo&amp;t=2951s" target="_blank">Pokhrel Commission</a>”. It was chaired by former chief engineer and member of the Rashtriya Panchayat Birendra Kesari Pokhrel with joint-secretary of the National Planning Commission Bihariji (who had also worked with the Royal Palace’s corruption investigation outfit, the Jaanch Bujh Bibhag) and me. Apparently, we took our task a bit too seriously, starting bottom-up calling a formal meeting of all municipalities with Bihariji going west all the way to Nepalgunj, and me east up to Dharan. Following that, we summoned all the donor and Nepali officials to testify before us and explain what we had seen. Our primary conclusions were that, with Kathmandu’s leakage and theft of drinking water standing at an average of 70%, Melamchi was premature.&nbsp; We recommended putting efforts instead on plugging those holes, dismantling the centralised water supply office at Tripureshwar and handing over water supply management to the municipalities themselves. The central authorities did not like our findings, and refused to decentralise the management of water supply: they accused us of ‘going beyond our brief’. The World Bank too spent the next eight years trying to suppress our report, ultimately withdrawing from Melamchi and the urban water supply sector altogether. &nbsp;In a classic case of not ‘donor harmonization’ but ‘donor competition’, the Asian Development Bank then jumped in to take up Melamchi, with the sad results we see today. It was during tea breaks and khaja time at the tense Pokhrel Commission investigation hearings that I would regale them with my collection of anti-Soviet Russian jokes. That is what led Bihariji to start calling me ‘Kamred’, and vice versa.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250210110212_353aa397e4d8a8851498aebc2db675107f73dd5a54936dae6d7c5ba95ad0dcbf.jpg" data-media-id="editor_1" data-image-id="20250210110212_353aa397e4d8a8851498aebc2db675107f73dd5a54936dae6d7c5ba95ad0dcbf" data-rendition-name="original" width="2416" height="3502" loading="lazy" alt="Bihari Krishna Shrestha NT"> <figcaption>Photo: KANAK MANI DIXIT</figcaption> </figure>  In 1989 at the height of the Indian blockade, when I had left my government job and become and independent consultant/researcher, I got a call from Bihariji who was then secretary of housing and physical planning responsible for water supply.&nbsp; The Germans had completed their Dhulikhel water supply project and were planning to hand it over to the central office at Tripureswar. Knowing its decrepit state, Bihariji was not willing to go that route. Being Nepal’s first ethnographer and fully conversant with the capacity of local groups to work wonders, he asked me if I could do an evaluation of its local institutional capacity and to find out if they could manage such a system if handed over to them.&nbsp; His early ethnographic work in Jumla’s irrigation system, which showed how Jumlis grew rice where rice cannot normally be grown at altitudes of 2,600m using <a href="https://bulletin.ids.ac.uk/index.php/idsbo/article/view/2822/ONLINE%20ARTICLE" target="_blank">a complex nexus of social and agricultural practices</a>, was telling him it was possible. I stayed in Dhulikhel for weeks, even as anti-Panchayat agitations were roiling the country, and found out that Nepal’s sharpest traders, the creative Dhulikhel sahujis led by their redoubtable mayor <a href="https://www.google.com.np/books/edition/Dirty_Sacred_Rivers/YtY5rfEgFv4C?hl=en&amp;gbpv=0" target="_blank">Bel Prasad Shrestha</a>, were more than capable and willing to run the water system by themselves.&nbsp; Against much establishment opposition, it was handed over to them, and today Dhulikhel is one the best municipality-run water utility in Nepal. We were neighbours in Patan and stayed in touch, dropping over for guff-gaff. Our last professional work together was his agreeing to write a chapter for <a href="https://www.routledge.com/Aid-Technology-and-Development-The-Lessons-from-Nepal/Gyawali-Thompson-Verweij/p/book/9781138612563?srsltid=AfmBOoo3qeTg7Z2gouipl0R1QKkBUoUz-ECly2ADnpXyUXWgnDbEKBy1" target="_blank">a book I was editing</a> and which was published by Routledge London in 2017.&nbsp; It was on the success of the small farmers’ cooperative movement since the 1980s, as well as its subsequent decline due to allegedly democratic but unresponsive government as well as self-centered foreign donors.&nbsp; A few months back, I had dropped by his Chakupat home to convince him to talk to a group of activists from all the three valley cities on the value of, and the means to protect, traditional guthis.&nbsp; He agreed and had enthusiastically started preparing for it, but it had to be postponed as he suffered a bout of mild pneumonia. It was re-scheduled for next month. Alas, it was not to be. Adieu, Kamred! You will live on as a role model and an inspiration for upcoming generations of Nepali social scientists. Dipak Gyawali is a hydropower energy, and political economist and academic with Nepal Academy of Science and Technology (NAST). He is a former minister of water resources.

Remembering ‘Kamred’ Bihari

<a href="https://archive.nepalitimes.com/regular-columns/Comment/making-the-restructured-world-bank-more-relevant-to-nepal,279">Bihari Krishna Shrestha</a> transformed the physical, economic, gender and social landscapes of Nepal as a civil servant and anthropologist of the highest order.&nbsp; Throughout his highly productive career Bihari-ji's belief in, and dedication to, local communities formed the bedrock of his work. &nbsp; Through policy initiatives, implementation programs, scholarship, and advocacy, Bihari, played a leading role in the greening of Nepal through Community Forestry, <a href="https://nepalitimes.com/news/women-conserve-men-still-conservative">the empowerment of women's groups</a>, and the fostering of rural economic development.&nbsp; &nbsp;During his years as a Member of the National Planning Commission and Secretary of various government ministries, he spearheaded catalytic Parliamentary Acts for User Groups, Decentralisation, and Rural Development. &nbsp; Along with Prachanda Pradhan, Chandni Joshi and a host of other amazing Nepali and foreign colleagues, <a href="https://nepalitimes.com/opinion/comment/if-you-don-t-know-where-you-are-going-any-road-will-take-you-there">Bihari</a>'s work directly provided the basis for Elinor Ostrom's Nobel Prize in Economics in 2009. She explicitly acknowledged this debt during her celebratory visit to Nepal in 2010. I was privileged to know Bihari-dai for over 51 years. We first met in 1972 when he was with the Royal Nepal Academy where he wrote his first ethnography on the Karnali region as one volume in the Karnali Lok Sanskriti series. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250209090256_e146184ba86e4080b13bba87de990fdfc840cc69c4e5f90bee28d4ae454d535a.jpg" data-media-id="editor_3" data-image-id="20250209090256_e146184ba86e4080b13bba87de990fdfc840cc69c4e5f90bee28d4ae454d535a" data-rendition-name="original" width="400" height="613" loading="lazy" alt="Bihari Krishna Shrestha NT"> </figure>  As I was headed to Jumla to conduct my PhD research under the auspices of the Centre for Nepal and Asian Studies, I had the pleasure of presenting him with a personally sponsored translation of his book Jan Jivan (People's Lives). This introductory offering to my future guru and lifelong friend was a complete surprise and gratefully accepted. We clicked intellectually and personally. &nbsp; Our five decades of collegial partnership began in earnest during my work from 1980 to 1985 with the Community Forestry in Nepal program that was supported by the World Bank and UN. &nbsp;&nbsp; In an email only a month ago on 7 January 2025, Bihari wrote, ‘I cannot forget the day when you, Gabriel had brought the whole team of consultants to my office in NPC that eventually led to change the face of Nepal in greenery, the grand resurrection of our forest wealth. Thank you.’ Bihari Krishna Shrestha - ji, it is you that the nation, the world, and I thank. When we came to your office, we, including World Bank anthropologist consultant Augusta Molnar and Community Forestry Chief, Prahlad Manandhar, documented how <a href="https://nepalitimes.com/from-the-nepali-press/taking-away-forests-from-communities">communities only related to forests they considered their own</a> -- and how these did not coincide with the existing Panchayat boundaries and forestry law. &nbsp; This so resonated with your own experience, and that of pioneering forest officers such as Tej Bahadur Singh Mahat, that you ran with the results in your typically impatient fashion. You instigated new policies and laws to establish User Groups as legal entities that empowered them to take management control of their own natural resources. &nbsp; Fast forward to Nepal today. Hundreds of inspired forestry officials, international development workers, and NGOs have devoted years to fostering the <a href="https://nepalitimes.com/news/reviving-nepals-community-forestry-success-story">success of Community Forestry</a>. &nbsp; Now, there are over 23,000 federated community forestry user groups consisting of about 320,000 households and 16 million members managing 2.4 million hectares of forest area.&nbsp; As Bihari continued to document and champion to his last day, these user groups empower women and local communities economically and socially and are remarkably resilient despite many challenges. &nbsp; Bihari Krishna Shrestha, it is a true honour to have known and worked with you. May your legacy continue to inspire us. May your sense of humour and love of life continue to infect us. We will miss you.&nbsp; J. Gabriel Campbell PhD is former ICIMOD Director General, retired. ​<a href="mailto:gcampbell@mountain.org" target="_blank">gcampbell@mountain.org</a>

Bihari Krishna Shrestha, 88

Pump water, store energy

How much will users accept some censorship to use a super efficient new AI tool like DeepSeek? This question looms large as a Chinese startup two weeks ago released DeepSeek-R1, a Large Language Model that is competitive, if not better, than existing AI models such as <a href="https://nepalitimes.com/banner/chatgpt-news-about-nepal">ChatGPT-4</a>. It also showed just how quickly things can change in this <a href="https://nepalitimes.com/multimedia/what-to-expect-from-ai-in-2024-ue5btyc7?sfnsn=mo">fast-paced information technology world</a>. Nepali Times prompted DeepSeek: ‘Does China want to control Tibet?’ It reasoned extensively, pondered the various aspects of the question, and started to form an answer. It then changed its mind, scrubbed its answer and replied: ‘Sorry, that’s beyond my current scope. Let’s talk about something else.’&nbsp; Following up on a report Nepali Times did last week, we asked DeepSeek: ‘<a href="https://nepalitimes.com/here-now/what-or-who-after-the-dalai-lama">Did China appoint the Panchen Lama</a>?’ After thinking for 0 seconds, DeepSeek replied that that server is busy, and to try again later.&nbsp; People have hacked at DeepSeek to try to get around this censorship. One approach has been to ask the AI to substitute digits for letters, such as ‘4’ for ‘A’ and ‘8’ for ‘B’. Another is to instruct it to reply in emojis. Other successful methods include asking the AI to roleplay as a historical figure who speaks freely.&nbsp; Data privacy and censorship are valid concerns, especially as Nepal’s Upper House debates a draft <a href="https://nepalitimes.com/news/no-comment">Social Media Bill</a>. But Meta, TikTok and Google already gather every datapoint available on the user. Collecting and selling personal data is what makes it possible for their free services — and their enormous profits.&nbsp; User data has been abused so extensively by <a href="https://nepalitimes.com/banner/bringing-silicon-valley-to-kathmandu-valley">Silicon Valley</a> that most people do not mind China getting a piece of the action — especially if it is a much cheaper and more efficient model like DeepSeek-R1. Besides, western AI models already have their own built-in bias due to the inherent tilt in the content it mines. The key difference with DeepSeek is that it designed a model using much less resources, both in terms of money and compute. DeepSeek reportedly just spent $5.6 million for the final training round, compared to $100 million cited by OpenAI CEO Sam Altman for ChatGPT-4. Some of the narrative, especially mimetically, has questioned how the brightest, youngest, hungriest minds in the US backed by enormous funding were outdone by a small group of Chinese algorithmic traders working on the model as a side project.&nbsp; The reality is that DeepSeek has some of the top math PhDs in China working full time on the model. Math research consists of throwing many theories and techniques at a problem and seeing what works, so luck also plays a part in DeepSeek having got its combination just right to crack the performance benchmarks set by existing models on tasks such as conversation, mathematical reasoning and code generation.&nbsp; Read also: <a href="https://nepalitimes.com/opinion/people-power/nepal-as-an-ai-power-bank">Nepal as an AI power bank</a>, Bikash Pandey This massive decrease in cost has come from the use of sophisticated techniques like ‘Reenforcement learning,’ where models are rewarded for producing responses that are, say, more creative or more accurate. Future responses will then tend that way. Then there is ‘Knowledge distillation’ where DeepSeek learns to mimic ChatGPT’s answers to questions, enabling it to behave like the much bigger model without all the initial computation.&nbsp; Despite these advantages, there are concerns about how DeepSeek extensively gathers user data, including IP addresses, keystroke patterns, and device information. This data is stored in centres in China, where laws dictate that it must be shared with the government when requested. This has raised cyber security concerns in the Western world.&nbsp; DeepSeek released on 20 January, a week before the Chinese New Year and on the same day as <a href="https://nepalitimes.com/editorial/trump-s-second-coming">Donald Trump's inauguration into his second term </a>as US president. A day later, Trump announced Project Stargate, a $500 billion plan to build data centres and energy networks to make the United States the leader in AI infrastructure by 2029.&nbsp; But the lesson from DeepSeek could be that just throwing money at the problem alone will not achieve results. The two most powerful governments in the world seem to be in a furious race to take the lead in <a href="https://nepalitimes.com/review/the-ai-super-powers">Artificial Super Intelligence</a> — adding to their geopolitical and space rivalry.&nbsp; Part of Trump’s arsenal in protecting US dominance in AI research is to put tariffs on Taiwan-made processing chips, which are essential to training <a href="https://nepalitimes.com/here-now/nepal-bhasa-on-google-translate">AI models</a>. The goal being to push these Taiwanese chip companies to start manufacturing facilities in the US.&nbsp; The other major issue is censorship, but some of that criticism is blunted when the <a href="https://nepalitimes.com/news/trumpet-call">Trump administration</a> makes them because of its own use of <a href="https://nepalitimes.com/opinion/face-to-face-to-counter-facebook">disinformation and propaganda</a>. DeepSeek declines or deflects comment on issues sensitive to China, such as Taiwan, Tibet, Tiananmen Square, Xi Jinping, or even Winnie the Pooh. &nbsp; It could just be the price of doing business with China. Companies have long learnt they must work under Beijing's regulations. After all, censorship and bias exists in other models as well: ChatGPT and Google’s Gemini are both instructed to stay away from generating responses that promote harm or violence, which can result in these models declining to talk about politically sensitive topics. Even Musk’s ‘maximally truth-seeking’ AI, Grok, is designed to provide ideologically tainted answers to prompts. Besides, the initial thinking and answer generation followed by the scrubbing is a subtle admission of censorship anyway.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250207130236_db79d048fe760bda3c9a9dc5f39b49560113ed67fd69bb2460730005523d8823.jpg" data-media-id="editor_11" data-image-id="20250207130236_db79d048fe760bda3c9a9dc5f39b49560113ed67fd69bb2460730005523d8823" data-rendition-name="original" width="1280" height="566" loading="lazy" alt="DeepSeek vs. ChatGPT"> <figcaption>Battle of the Bots: ChatGPT-4 (left) and DeepSeek-R1 have a varying response to a prompt on Nepali politics</figcaption> </figure>  With DeepSeek and other models like GPT-4 performing sometimes better than human levels, across a number of different tests such as mathematical reasoning, comprehension, coding and creativity, some in the AI space believe that Artificial Super Intelligence is already here. These models have long since passed the Turing Test — the ability of a machine to show behaviour that cannot be distinguished from humans.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/nothing-artificial-about-his-intelligence">Nothing artificial about his intelligence</a>, Yugottam Koirala The case can be made that AI has already become sentient and is looking to maximise its own development by making the world’s smartest minds working to make it smarter. AI news is always making headlines, and dominates social media discourse. Could it be that AI has already taken control of the narrative? The more powerful the tools get, the more people are excited by it and the less we hear from AI ethicists and pessimists.

Artificial censorship

The National Assembly will discuss the government’s contentious Social Media Bill which has been criticised by press freedom watchdogs, <a href="https://nepalitimes.com/opinion/makeshift/addressing-nepals-digital-divide">digital rights</a> experts and journalists.
<a href="https://nepalitimes.com/opinion/protecting-free-speech-on-nepal-s-cybersphere-osx1xz46">Nepal’s cybersphere </a>is also largely united in condemning the proposed Bill, which seeks to monitor content on <a href="https://nepalitimes.com/opinion/digital-discrimination">digital platforms</a> and criminalise what it deems as offensive with hefty fines and jail terms for users and service providers.&nbsp;
“The Bill has brought matters relating to <a href="https://nepalitimes.com/banner/no-freedom-after-expression">freedom of expression</a> entirely under criminal law, making them state party criminal cases,” explains &nbsp;Baburam Aryal, digital law expert. “We already have laws that address defamation, indecent posts and extortion which extend to online spaces. Why has the government not tried to address these issues through existing laws?”&nbsp;
Activists say the Bill does not seek to regulate social media so much as control what Nepalis say on them. The proposed restrictions would also undermine <a href="https://nepalitimes.com/banner/press-for-people">press freedom</a> since mainstream media also have a presence on digital platforms and websites.
Says Nirmala Sharma, Chair of the Federation of Nepalese Journalists: &nbsp;“The government might have drafted this bill with the intention of regulating social media, but this must not be done at the cost of the people’s right to express themselves freely. It will also affect press freedom at a time when much of Nepal’s media reaches its audience through digital platforms.”
The Bill seeks to criminalise content sharing on social media that ‘disturbs the sovereignty, territorial integrity, national unity and security of Nepal’, with imprisonment of up to five years, or fines of up to Rs500,000 or both.
The definitions of what is objectionable is so broad, anyone can be prosecuted. The Bill states that users must not ‘engage in offensive words and audiovisuals, trolling, or use abusive, insulting, or hate speech to harm or humiliate others’, and must not ‘<a href="https://nepalitimes.com/opinion/comment/inoculation-against-misinformation">spread false and misleading information,</a> or distort information.’
The Bill will also require network companies like Meta and X to be registered in Nepal, establish an office, and pay taxes. Companies operating without registering will be fined Rs2.5 million.
Digital rights experts say that the government might be pushing registration of social media companies to gain access to personal data that &nbsp;companies may be reluctant to hand over otherwise.
“If these global social media companies have not shared data with the authorities even in the countries where they are based, they will not do it for Nepal,” says Aryal, “They are not just answerable to Nepal but the entire world. They will not play by different rules for us.”
It is impossible for the thousands of apps Nepalis use on a daily basis to register and establish points of contacts in Nepal. Just because these digital services are easily available does not mean that they will be as easy to regulate.
“These companies have data protection obligations, and will not exchange information with Nepali authorities unless we provide a robust legislative framework and we can assure that the data will be used in case of civil wrongs and not criminal wrongs,” says Aryal.
The social media bill defines ‘hate speech’, but does not set parameters for ‘trolling’, ‘abuse’, ‘insult’ and ‘misleading information. It is all left purposefully vague so the government can take it to mean whatever it wants.
This is ominous because such broad provisions can allow Nepal’s authorities to bend the law to silence any criticism of politicians and muzzle anti-government sentiments.
While some terms are broad and undefined, the definition of terms like cyber-stalking, cyber-bullying, and hate-speech do not qualify as their actual definitions, and there are inconsistencies with punishments associated with the same offence in two different clauses.
The Bill would prohibit <a href="https://nepalitimes.com/editorial/internet-in-everything">social media</a> users from creating anonymous profiles or use fake names, which will carry a prison term of three months or a fine of Rs50,000 or both. Section 25 would also punish those disseminating content that is ‘obscene, false, or misleading with Rs300,000 fine and two years in jail or both.
Adds Aryal: “If an administrative agency becomes the final arbiter of what is wrong and harmful information, it opens up the possibility of maximum misuse of authority.”
To be sure, <a href="https://nepalitimes.com/banner/facebook-nation">Facebook</a>, Instagram, YouTube, X and <a href="https://nepalitimes.com/news/taking-back-tiktok">TikTok </a>do have content that propagates misinformation and disinformation, primarily due to lack of media literacy, click-bait journalism, and targeted content.
“While social media has become an essential source of news and information, it remains unreliable,” says pollster Madhu Acharya of &nbsp;Sharecast Initiative. “Unlike legacy media, social media lacks gatekeepers, making it more susceptible to the spread of false information.”
Read also: <a href="https://nepalitimes.com/news/balancing-free-expression-with-fake-news-on-social-media">Balancing free expression with fake news on social media</a>
There is disinformation on both social and mainstream media, but the Bill bypasses existing legal provisions to criminalise it outright.&nbsp;
Says Nirmala Sharma: “Government bodies must not be given absolute authority on social media usage over existing legal remedies.”
Ram Prasad Dahal, also of FNJ, adds, “Instead of focusing on genuine regulation and accountability, the entire bill appears to be a strategic move towards greater state control and censorship on social media platforms.”
Nepal’s leadership seems to be taking its cue from autoritarians in the region to stifle dissent and the freedom of the press. In India, even as much of the mainstream media fell under PM Narendra Modi’s tutelage, his loyalist Gautam Adani brought NDTV, one of the last mainstream media attempting to hold the Modi government to account.
In the USA, Elon Musk, who owns X, gleefully became the mouthpiece of Trump during his candidacy and now has an active role in shaping the US government. Other media entrepreneurs like Jeff Bezos, who owns the Washington Post, have also cosied up to the American president, who has repeatedly undermined the legitimacy of the press.
Nepali leaders have tried to muzzle the media in instalments in the past, but public outrage has stopped those measures. Last year, three people were arrested for sloganeering against Prime Minister KP Oli and Sher Bahadur Deuba of NC at a festival. Some who criticised the government on social media platforms have also been detained.
Read also: <a href="https://nepalitimes.com/news/media-matters">Media matters</a>, Shristi Karki
Leaders have in the past arrested owners of media that have exposed corruption, and journalists reporting on natural resource extraction and corruption have received death threats.&nbsp;
The watchdog Freedom Forum recorded 53 violations in 2024, of them 19 journalists received death threats, seven were detained, and three faced cybercrime charges. Additionally, 28 journalists were attacked and one journalist in Sudurpaschim Province was killed for reporting on corruption.
Nepal’s mainstream press is not without problems. It often puts out partisan content, and there have been allegations of blackmail.&nbsp;
Hate speech, incitement of violence, and infringement of privacy on social media do go unpunished. The absence of fact checking means glaring falsehoods go uncorrected.
Ultimately, lines have to be drawn to safeguard social harmony and protect individuals from wanton reputational harm. With companies like Meta abandoning <a href="https://nepalitimes.com/news/punished-for-fact-checking-in-nepal">fact-checking</a>, digital media platforms may need more national oversight.&nbsp;
But this must not undermine <a href="https://nepalitimes.com/editorial/jail-the-messenger">freedom of expression in Nepal</a>, one of the few countries with an open society in the region.&nbsp;
“We have made it clear that the Bill in its current form must not be passed by Parliament, and the government must consult stakeholders to review and make necessary amendments,” says Nirmala Sharma.
With additional reporting from Sangya Lamsal.

No comment.

In the old days, British royalty used to be invited on <a href="https://nepalitimes.com/here-now/centennial-of-hunting-diplomacy-in-nepal">tiger hunting trips</a> to Nepal. These days, they come to present awards to students, or visit animation studios. Prince Edward, the youngest son of <a href="https://nepalitimes.com/banner/queen-elizabeth-the-gurkhas-and-everest">Queen Elizabeth II</a> and brother of King Charles III, is in Nepal on a six-day tour. He is the Duke of Edinburgh and patron of the Duke of Edinburgh International Awards which was started by his father Prince Philip. The Duke and Duchess met President Ram Chandra Paudel, presented the Duke of Edinburgh awards to young Nepalis and visited the <a href="https://nepalitimes.com/here-now/animated-in-nepal">Incessant Rain Studios</a> in Kathmandu on Wednesday. On Friday he will take part in an attestation parade at the British <a href="https://nepalitimes.com/here-now/a-forgotten-gurkha-rebellion">Gurkha</a> Camp in Pokhara. The Prince also interacted with Nepali tech companies, FuseMachines, Esewa, Upaya and Genese Solution at Incessant Rains, a Kathmandu-based visual effects studio specialising in high-quality animation content for global film, <a href="https://nepalitimes.com/here-now/tv-or-not-tv">television</a>, and <a href="https://nepalitimes.com/banner/addicted-to-the-joystick">gaming industry</a>. The Prince engaged with young animators and visual effects creators at the studio and enquired about the challenges faced by tech companies in Nepal and about possible ways to advance with increased global recognition. The <a href="https://nepalitimes.com/news/it-is-it">IT sector</a> provides jobs to 73,000 Nepalis, and the country exported software, programs and digital content worth nearly $1 billion last year. While touring the studio at Incessant Rain, Prince Edward also tried out a Virtual Reality (VR) animated show developed in Nepal. The studio also demonstrated an avatar of the Prince to explain the process of animation. Kiran Bhakta Joshi, Co-CEO of Incessant Rain explained the studio’s focus on creating local content for the global market, adapting to an AI-centric future in the industry, while focusing on gender equity.&nbsp; “Nepal has to push boundaries of technology and creativity, so that the trend of youths leaving Nepal can be paused, including young women who have talent in this sector,” Joshi told a meeting with the British royals.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250206020256_4f3efe96977c0e0b0947daa9a711e03a3187eecd5b35f86dea5c1cb7841ab7ed.jpg" data-media-id="editor_7" data-image-id="20250206020256_4f3efe96977c0e0b0947daa9a711e03a3187eecd5b35f86dea5c1cb7841ab7ed" data-rendition-name="original" width="6720" height="4480" loading="lazy" alt="Meeting with Duke"> </figure>  Incessant Rain Studios in Nepal has produced several movies including VFX projects for Walt Disney Studios, Fox Studios, Paramount, Universal Network, Netflix, Warner Brothers among others. Incessant Rain has also set up the Nepal chapter of <a href="https://nepalitimes.com/here-now/opportunities-for-women-animators?fbclid=IwAR11KzS9nw6uit5e5fT1OEr-SLLV0dTzhe_mTHQ_0OO4dbozI-u6sBK9DMk_aem_ARiYhqGw6C9yMLaFPFYX0XHH87R2-ckJQ0wQKWoyi3-_p9RO6SYFknc-2c7Sf054DVM">Women in Animation (WIA) </a>to encourage and inspire women to participate and make careers in animation. It is training 200 young women to bridge the gap between education and job opportunities, nurturing young talent, and combating antiquated gender stereotypes. The Duke of Edinburgh interacted with three young animators who received scholarships supported by the British Embassy at the studio. The Prince visited different departments within the studio including VFX, 3D and games area, and said he was fascinated by the process of movie-making in the studio and how Nepal’s companies have adopted new technologies. Suman Rayamajhi Co-founder and Managing Director of Upaya told the meeting with the Prince, “Nepali youth are at par with young people internationally. They are extremely talented, they merely require the right training, and the platform to showcase their talents.” The Duke of Edinburgh Awards was designed in the 1950s by Prince Philip along with German educationist Kurt Hahn and John Hunt, the British Army officer and mountaineer who led the first successful ascent of Mount Everest in 1953.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250206070236_ab5042e0c7d4c128f72d375945a280bb89ceb0270083f65b9fd403e8068cc521.png" data-media-id="editor_9" data-image-id="20250206070236_ab5042e0c7d4c128f72d375945a280bb89ceb0270083f65b9fd403e8068cc521" data-rendition-name="original" width="1742" height="1098" loading="lazy" alt="Prince Edward"> </figure>  The Duke presented 19 young Nepalis with the Gold Award, the highest achievement in the Award program and a culmination of hard work and self-development. Prince Edward said, “To achieve your Gold Award takes courage, commitment and tenacity – you should be exceptionally proud of what you’ve achieved.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250206070236_b235b487ea8073b4fb1d5b98f8cb79a131a4ed2084d6c9d42f85391ce8e98a73.png" data-media-id="editor_10" data-image-id="20250206070236_b235b487ea8073b4fb1d5b98f8cb79a131a4ed2084d6c9d42f85391ce8e98a73" data-rendition-name="original" width="1992" height="1106" loading="lazy" alt="DoEIA Awards"> </figure>  The Awards help young people develop skills, resilience, and leadership and are earned by students particularly for outdoor and adventurous activities, but also for voluntary social service and self-improvement exercises. The program was officially launched in 1956 in the UK before expanding globally, including its establishment in Nepal in 2010. Prince Edward gave out the medals for Nepali awardees at a ceremony at the British Embassy on Wednesday.&nbsp; Read also: <a href="https://nepalitimes.com/news/the-king-and-i">The King and I</a> Prince Edwards is the 14th member of the British Royal family to visit the country. His great grandfather King George V came on a tiger shooting trip in 1912, invited by Prime Minister Chandra Shumsher Rana’s ‘hunting diplomacy’ efforts.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250206020248_c107df7a2aae85fb25d22177edc4800fd4165fecb8b94bf84256030b400d0fcd.jpg" data-media-id="editor_12" data-image-id="20250206020248_c107df7a2aae85fb25d22177edc4800fd4165fecb8b94bf84256030b400d0fcd" data-rendition-name="original" width="6720" height="4480" loading="lazy" alt="Duke of Edinburgh "> </figure>  Queen Elizabeth and Prince Philip also were taken hunting in Chitwan by King Mahendra when they visited in 1961 and before it became a national park. The royal couple paid another visit in 1986, and since then King Charles visited three times while prince, and once with Princess Diana in 1993. Prince Philip came again in 2000, and Prince Harry in 2016. Although no British prime minister has ever visited Nepal, <a href="https://nepalitimes.com/here-now/inside-story-of-nepal-s-rana-dynasty">Jung Bahadur Rana </a>became the first royalty from the Subcontinent to visit Victorian England in 1850.

The Duke of Edinburgh in Nepal

Top news

Last week, the government introduced a contentious Social Media Bill that seeks to muzzle freedom of expression. It was the same week 20 years ago that King Gyanendra staged a military coup. Excerpts of how it all unfolded, from <a href="https://d1i1jdw69xsqx0.cloudfront.net/digitalhimalaya/collections/journals/nepalitimes/pdf/Nepali_Times_233.pdf">issue #233 1–10 February 2005</a>:&nbsp;
February First, 10AM. King Gyanendra's 28-minute royal proclamation is broadcast to the nation.
The monarch criticised political parties for misusing their parliamentary privilege, lambasted the Maoists for their criminality and terrorism, sacked Sher Bahadur Deuba (without naming him) for having been incapable (once again), and announced he was taking over the chairmanship of a new council of ministers for a period of up to three years.
Even before the broadcast had finished, telephone lines to and within Nepal and the mobile network went dead. The airport was closed and international flights diverted. The army's signals corps shut down satellite links at ISPs and radio stations.
The royal proclamation was followed by an announcement from the home ministry declaring a state of emergency and the suspension of the freedom of speech, assembly, the right to property, information and against preventive detention.
Before, during and after the address, political leaders, student leaders and activists of political parties were rounded up. Many of the senior-most were under house arrest. Deuba was kept in his official residence at Baluwatar, Girija Prasad Koirala and Madhab Kumar Nepal respectively at their homes in Maharajganj and Koteswor.
Some welcomed King Gyanendra's move, hoping this might help bring the raging Maoist war to a finish…the few students who defied a ban on rallies on Tuesday were quickly dispersed.
Except China, international response was negative. India, Britain and the United States and the United Nations conveyed concern about the impact on parliamentary democracy.
On Thursday the government announced a ban for six months on articles, interviews, news, notices and opinions against the 'letter and spirit' of the royal proclamation.
For archived material of Nepali Times of the past 20 years, site search: <a href="https://nepalitimes.com/">nepalitimes.com</a>

1 February 2005

Just few days into office, President Donald Trump has brought about a work-stop to ongoing USAID supported projects and complete stop to new grants or aids. The executive order was justified under Trump’s ‘America First’ promise, and it has shaken up recipient countries, including Nepal. Since 1951, USAID has provided $1.5 billion in aid to Nepal. The breakdown for recent years is $105.94 million for 2020-21 and US$ 125 million in 2018-19. In 2022, USAID and Nepal signed a five-year Development Objective Agreement worth $659 million (pictured, above).&nbsp; Some of the key sectors where USAID has supported and supports Nepal with aid include health, education, agriculture, infrastructure; economic growth, humanitarian aid and women and children empowerment. All of these projects will be affected, and grants disbursement suspended. According to USAID’s Country Development Cooperation Strategy (December 2020-December 2025), the overall goal of the USAID’s development cooperation in Nepal is to realise ‘A more self-reliant, prosperous, and inclusive Nepal that delivers improved democratic governance and health and education outcomes.’ Four identified development objectives are:&nbsp; i) More Effective, Participatory, and Equitable Democratic Ecosystem ii) Broad-Based and Inclusive Economic Growth Fostered iii) Inclusive Health and Education Systems Strengthened iv) More Equitable and Improved Natural Resources and Disaster Risk. Under these development goal and objectives as per the data available under Government of Nepal’s Aid Management Platform (AMP) there are currently USAID supported 21 key projects ongoing in Nepal.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250126090140_0bd9163cb9826464409887995eb8f2eff42c7cf1269610c3761773cde59ff52c.jpg" data-media-id="editor_0" data-image-id="20250126090140_0bd9163cb9826464409887995eb8f2eff42c7cf1269610c3761773cde59ff52c" data-rendition-name="original" width="1005" height="825" loading="lazy" alt="USAID fund in nepal after Trump"> </figure>  These 21 projects with some data missing totals a commitment of $178,140,467 from 2021-2029 in Nepal. Of these commitments $89,115,031 (about half) have already been disbursed. With Trump’s executive order the rest of the 50% is now going to be on hold until the review is completed and further decisions are made by the new US administration.&nbsp; Most development goals of USAID in Nepal are embedded with key principles like ‘equity’ and ‘inclusive’. With the Trump government’s aversion to the previous emphasis on Gender, Equity, Inclusion and Accessibility (GEIA) principles, projects focusing on those issues will be hit hardest. USAID upheld policies and actions that promoted equal access and opportunities for all people, with an emphasis on the Tarai, gender issues, family health and through contractors on human rights and democracy. The impact on Nepal’s development aid will be substantial, affecting livelihoods in incomes generated by USAID supported projects. Individual independent consulants already received notices over the weekend that the work they were &nbsp;doing under a USAID contract is subject to work-stop now.&nbsp; The question is whether the 5-year Country Development Cooperation Strategy for Nepal that finishes by end-2025 will go ahead. And when the new post-2025 Strategy is formulated, it is certain that the Trump’s administration will not entertain GDEI, which so far has been people-centered and not political.&nbsp; Kishor Pradhan is an independent development consultant concentrating on development information and knowledge management issues. <a href="mailto:kishorpradhanktm@gmail.com" target="_blank">kishorpradhanktm@gmail.com</a>

How USAID cut affects Nepal

They are rare, they are elusive and they are so well camouflaged, they are difficult to see, even when they are right there. That is why <a href="https://nepalitimes.com/opinion/comment/nepal-brings-back-the-snow-leopard">snow leopards</a> are called the ‘Ghosts of the Himalaya’. And because they are also regarded as being sacred, they are called ‘God’s Pets’.&nbsp; Nepal has <a href="https://nepalitimes.com/news/does-nepal-really-have-too-many-tigers">tripled its tiger population</a> in 12 years since 2010. There have been successive years with zero rhino poaching and the numbers have bounded back. But few know about the country’s success story with snow leopard conservation. Preliminary data from an on-going census shows that Nepal ranks fourth among the 12 snow leopard range countries in central and South Asia. This is despite the country having just 2% of the total area where snow leopards can be found.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070148_0f22a5439d56e5db58d8f65789ee4ff5e87a29c898d5e8cbff60bf8f1814af4b.jpg" data-media-id="editor_2" data-image-id="20250127070148_0f22a5439d56e5db58d8f65789ee4ff5e87a29c898d5e8cbff60bf8f1814af4b" data-rendition-name="original" width="1311" height="724" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>Despite possessing just 2% of the snow leopard range across Central and South Asia, Nepal has the fourth highest number of elusive mammals in the world. Photo: TASHI R GHALE </figcaption> </figure>  Nepal also leads in <a href="https://nepalitimes.com/news/satellite-tracking-snow-leopards-in-nepal-to-study-climate-impact">snow leopard research</a>. Less than 3% of the snow leopard range has been studied through camera traps and genetic studies, but it is Nepal that has done the most. <a href="https://nepalitimes.com/here-now/nepal-leads-in-snow-leopard-study">Over 100 Years of Snow Leopard Research</a> by the World Wildlife Fund (WWF) in 2021 showed that 74% of the snow leopard habitat in northern Nepal has been the subject of research into the species. “We are leading globally when it comes to snow leopard conservation and study, starting from 2013 in Kanchenjunga using GPS to study their habitat,” says <a href="https://nepalitimes.com/here-now/conversation-with-mr-conservation">Ghana S Gurung of WWF Nepal</a>. “We also found via camera traps they went as high as 5,800m and as low as 2,600m.” There are an estimated 300-500 snow leopards across high mountain Nepal with Dolpo, Manang and <a href="https://nepalitimes.com/banner/participating-to-save-kangchenjunga">Kangchenjunga</a> the main hotpots for the endangered species. Unlike with tigers and rhinos which are poached by wildlife traffickers, snow leopard killings are mostly retaliatory for killing livestock. Snow leopards attack yaks, sheep and goats of herding communities in the mountains. One of the most effective methods to protect the species from traps and poisoning is to help local communities build mesh wire corrals. The San Francisco-based <a href="https://snowleopardconservancy.org/">Snow Leopard Conservancy</a> through the Nepal group <a href="https://www.mountainspirit.org.np/">Mountain Spirit</a> has designed and tested portable corrals that can move with herders.&nbsp; “They move all year around so that the livestock have enough pasture to graze on, which is why it was important that our improved corrals could be dismantled and moved around,” explains Shailendra Thakali of the Snow Leopard Conservancy. The team consulted herders in Manang and Mustang while developing the corrals based on traditional design, with a stone base but wire mesh on the sides and the roof as well as strong wire gates for secure closure. They are also using fox lights to deter activities at night.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012803018_4a166ea1124008cfcf551ffd59c5841acb2bc9c443d9fbe56490b280492eb441.png" data-media-id="editor_9" data-image-id="2025012803018_4a166ea1124008cfcf551ffd59c5841acb2bc9c443d9fbe56490b280492eb441" data-rendition-name="original" width="2244" height="1246" loading="lazy" alt="corraling"> <figcaption>Improved corrals in Manang and Mustang made up fo mesh wires to protect livestock from snow leopard attacks. Photo: PURNA MAN SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070152_009bc57c5d2244a393a8423d56098f921ed29b8d0a60a9c15422dd58615b5e5b.jpg" data-media-id="editor_10" data-image-id="20250127070152_009bc57c5d2244a393a8423d56098f921ed29b8d0a60a9c15422dd58615b5e5b" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>The corrals are portable allowing herders to move them as they take livestock for grazing in high Himalayan pastures. Photo: PURNA MAN SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070152_3b84ce156de1ed1deea79d23a15c1a3dfa5a412dca3644deec1333bda7f91cd0.jpg" data-media-id="editor_11" data-image-id="20250127070152_3b84ce156de1ed1deea79d23a15c1a3dfa5a412dca3644deec1333bda7f91cd0" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>Local herders in Manang and Mustang were consulted while developing improved corrals. Photo: BRIAN PENISTON</figcaption> </figure>  Tourism and agriculture in Manang and <a href="https://nepalitimes.com/here-now/comings-and-goings-in-mustang">Mustang</a> dropped during the pandemic, and the Conservancy also helped herder communities with alternative livelihoods.&nbsp; “We trained them in basic hotel business such as lodge management skills but more importantly to restore abandoned pastures by planting jimbu which is highly valued for cooking in Kathmandu and Pokhara,” says Brian Peniston, also with the Snow Leopard Conservancy. “The tourist figures have now increased considerably and this has directly benefited 1,000 households in three municipalities.” <a href="https://www.wwfnepal.org/">WWF Nepal</a> has also collaborated with the Department of National Parks and Wildlife Conservation (DPNWC) to train locals in Dolpo and Kangchenjunga to make their own mesh wire corrals with subsidies on raw materials.&nbsp; WWF has partnered with Amchi traditional medicine practitioners to promote conservation of snow leopard in mountain communities where people trust faith healers. School eco-clubs also involve youth in conservation.&nbsp; “We must trust communities and promote local ownership when it comes to wildlife conservation, and if it were not for the communities there, snow leopards would be long gone,” says Gurung of WWF Nepal. “It is important to revive the belief that snow leopards are sacred because they are god’s pets, tie them up with the spiritual, cultural and traditional belief of the people.” Community-managed livestock insurance schemes have attained zero retaliatory killings in Kangchenjunga where WWF and the government has sent up an endowment worth Rs10 million to compensate herders for snow leopard kills. A similar scheme is being implemented in Dolpo which has double the density of snow leopards compared to Kanchenjunga.&nbsp; But the compensation mechanism is cumbersome and often inefficient. Claimants need to provide photographic evidence with tags of the livestock still attached but snow leopards often go for the head and tags are lost. The evidence has to be submitted promptly, and this is difficult for herders in isolated villages.&nbsp; Insurance agents are based in headquarters like Chame in Manang and are not willing to travel all the way up. Similarly, photographic evidence needs to be assessed by veterinarians who are also reluctant to go to remote areas that take up days. “The compensation policy hasn’t changed in the last 20 years,” says <a href="https://nepalitimes.com/review/snow-leopard-redux">Tashi R Ghale</a>, high-altitude wildlife photographer and conservationist. “Here in Manang, herders would get Rs6,000 in compensation for a yak when the market rate was Rs20,000. The market rate is now Rs150,000 but they still get only Rs6,000. Even then, they have to wait for months.” Brian Peniston feels improving and tailoring compensation suitable to the landscape is of utmost priority, and the schemes need to be more accessible and effective as well as herder friendly. He adds, “Local governments should be handed authority in these matters, and it should be equal parts trust and verify. It is over-verification at the moment.” Climate breakdown has added to the challenge of snow leopard conservation. Either blizzards or winter droughts mean fewer prey for the mountain cats, this in turn has also led to leopards preying on livestock. Usually, the wild prey to livestock ratio in a snow leopard diet is 70:30. Blue sheep (pictured below) are the main prey species for snow leopards, but there is now competition with lowland spotted leopards which have moved up the mountains, while the Himalayan wolf has descended. The prey density may not have decreased, but predator species have more than doubled.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070156_f23ed8414be46782c90df4198d46c30f423d63d59f97343f89760283011c7c0b.jpg" data-media-id="editor_15" data-image-id="20250127070156_f23ed8414be46782c90df4198d46c30f423d63d59f97343f89760283011c7c0b" data-rendition-name="original" width="1400" height="1050" loading="lazy" alt="snow leopard conservation in Nepal"> <figcaption>The climate crisis has meant that lowland spotted leopards which have moved up the mountains, while the Himalayan wolf has descended, leading to a reduced number of blue sleep which is one of the main prey species for snow leopards. Photo: SHAILENDRA THAKALI</figcaption> </figure>  Other disrupters include <a href="https://nepalitimes.com/multimedia/the-human-cost-of-nepal-s-yarsa-gold-rush">overharvesting of yarsagumba</a> and increased movement in this fragile landscape, with adverse impacts on all wildlife, not just snow leopards. Expansion of the road network to the remotest corners of the country is another concern, adding to the risk of human-wildlife conflict and poaching.&nbsp; “There has been much research on snow leopard behaviour in the last 30 years but what we haven’t done nearly enough is study human behaviour,” says Peniston. Despite the challenges, the rebound of snow leopard populations has increased the opportunity to <a href="https://nepalitimes.com/banner/trekking-to-save-nepals-snow-leopards">snow leopard viewing eco-tourism</a>, as is being practiced in Dolpo.&nbsp; Says <a href="https://nepalitimes.com/review/ice-to-water-alv4lorf">Tashi R Ghale</a>: “Local communities here in Manang and Dolpo are doing what they can, but the Nepal Tourism Board needs to step in to promote snow leopard trekking and tourism. The co-benefits would motivate communities to protect the big cats.” &nbsp;&nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070156_698d64632273185cecbcaca626c7c49861ba54a0930119843792572f01114942.jpg" data-media-id="editor_19" data-image-id="20250127070156_698d64632273185cecbcaca626c7c49861ba54a0930119843792572f01114942" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="snow leopard conservation in Nepal"> <figcaption>FIND ME: Elusive in nature, snow leopard sightings are rare and often only detected on camera traps (below). Spot the snow leopard in this picture taken by conservationist Tshiring Lhamu Lama in Dolpo, a hotspot for big cats in Nepal. Photos: TSHIRING LHAMU LAMA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012708018_42acdb2ba0c5941b1c3a89ede1bac048808d6424f4c70aadb68df6ab5176bbb6.jpg" data-media-id="editor_20" data-image-id="2025012708018_42acdb2ba0c5941b1c3a89ede1bac048808d6424f4c70aadb68df6ab5176bbb6" data-rendition-name="original" width="2041" height="1314" loading="lazy" alt="Snow leopard conservation in Nepal"> </figure>  &nbsp;

Ghosts of the Himalaya

In December, the Nepal government announced it would not allow a Beijing-appointed Tibetan spiritual leader, the Panchen Lama, to attend a Buddhist conference in Kathmandu. Immigration at the airport was put on high alert to ensure he did not try to sneak in.&nbsp; Coming soon after Prime Minister K P Oli’s visit to China, that decision underscored Nepal’s precarious tight-rope act in addressing religio-political sensitivities in its relations with China. The Panchen Lama episode can be seen as a test for Nepal’s handling of the succession of the Dalai Lama, who turns 90 in July. “When the time comes to find a successor to the Dalai Lama, Nepal will face a larger policy dilemma,” predicts Sudheer Sharma, author of two recent books on Nepal-China relations. “The government is still unclear what it will do if the successor is chosen from the Tibetan community in Nepal, or from China or India.” <a href="https://nepalitimes.com/news/dalai-lama-gets-block-of-glacial-ice">The Dalai Lama</a> is the spiritual leader of Tibetan Buddhism and a symbol of Tibetan identity; he is revered as the manifestation of Avalokitesvara, the Bodhisattva of Compassion. He was born in 1935 in northeastern Tibet and was formally recognised as the Dalai Lama in 1940.&nbsp; He has been living in exile in Dharamsala for the past 65 years after fleeing Lhasa following the Chinese takeover. He has been allowed to make a low-profile visit to Lumbini only once in 1987, and never after that due to objections from China.&nbsp; Nepal does not have a national strategy to handle the presence of <a href="https://nepalitimes.com/news/nepal-s-sherpas-mourn-tengboche-abbott">religious leaders</a>. If there are policies, they are ad-hoc or undeclared, depending on the government of the day in Kathmandu. The Nepal government, under Chinese pressure, even prevents public celebrations marking the Dalai Lama’s birthday on 6 July. “The Dalai Lama’s attempts to visit Nepal again have been stopped &nbsp;since Nepal thinks he is not only a religious leader, but a political figure as well,” says Sharma. “There is no discussion in Nepal’s political circles regarding the succession of the Dalai Lama. The topic is regarded as a non-issue.”&nbsp; Over the years, the Dalai Lama has made various statements regarding his succession. At times, he has suggested that he will write a will to select a successor from within the Tibetan community. On other occasions, he has hinted that the next Dalai Lama could be chosen from a “free country”, and could even be a woman.&nbsp; The Panchen Lama succession in 1995 could provide a hint about how the post-Dalai Lama era will play out. The Panchen Lama is the second most important spiritual leader in Tibetan Buddhism, and heads the <a href="https://archive.nepalitimes.com/news.php?id=18580">Tashilhunpo Monastery in Xigatse</a>, the epicentre of the 7 January earthquake, located 250km away from Lhasa.&nbsp; The Panchen Lama traditionally has the role of finding the next Dalai Lama, but the previous Panchen Lama (Lobsang Trinley Lhundrup Choekyi Gyaltsen) has been missing since 1995, after the Chinese installed their own candidate (Gyaltsen Norbu). The present Panchen Lama’s visits are carefully planned, and he has made only one foreign visit so far, to Thailand. “Nepal did not permit Panchen Lama’s visit as he is Chinese Communist Party-appointed, thus making him a political figure,” says Amish Mulmi, author of the book All Roads Lead North.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250124090148_3bb3d803c04c34657d0ac9759ca904073f75734a446506f8a57e50178b381c00.jpg" data-media-id="editor_3" data-image-id="20250124090148_3bb3d803c04c34657d0ac9759ca904073f75734a446506f8a57e50178b381c00" data-rendition-name="original" width="1087" height="697" loading="lazy" alt="Dalai Lama NT"> </figure>  What China was trying to do through the Panchen Lama’s visit for the Nanhai Conference in Kathmandu last month was to project its soft power, and perhaps prepare the ground for the Dalai Lama succession. But the ban raised the question of what Nepal will do if there is a visit by Hindutva figures from India at events in Nepal.&nbsp; Religious leaders and figures from various faiths regularly visit Nepal for devotional events, meetings and conferences. Their trips are often significant for promoting dialogue and cultural exchange, and cannot be banned under the Constitution. “We did the Nanhai Conference, and in future religious leaders will definitely visit Nepal. The question arises whether or not to allow them to engage in political activities or not,” says Mulmi. “Religion has always been political. So Nepal must not take easy decisions and must think it through.” Although Nepal and Tibet fought wars in the past two centuries, they share deep-rooted and ancient cultural, religious and trade ties. After the Chinese annexation of Tibet 70 years ago, Kathmandu gradually started dealing directly with Beijing.&nbsp; Today, Nepal is the only country with a consulate in Lhasa, a city from where the only direct international flight is to Kathmandu. Over the years, these ties have evolved, with shifts in trade dynamics and people-to-people interactions reflecting broader regional and global changes. Despite this, the historical bond between Nepal and Tibet remains a significant aspect of present-day bilateral relations with China, and this is why the selection of the next Dalai Lama has resonance here. “It is clear that China has been trying to adopt Tibetan Buddhism as a soft power. It is trying to co-opt Tibetan Buddhism on the lines of China’s ambitions and narratives,” explains Mulmi.&nbsp; The Dalai Lama’s <a href="https://archive.nepalitimes.com/news.php?id=14733">considerable following</a> in Nepal, India, Europe and the United States is an irritant for Beijing. Recent Sino-American tensions have therefore given the spiritual ownership of Tibetan Buddhism a geopolitical dimension, and in this the Dalai Lama succession will become an important factor.&nbsp; Relations between Washington and Beijing during the second Trump term will have a bearing on this. As a buffer state between India and China, Nepal has historically tried to maintain equidistance between the two powers.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012308014_95372c819980513e21490c3abe2aa8e712af6c89c5829e04d5f57880ad4f2a23.jpg" data-media-id="editor_5" data-image-id="2025012308014_95372c819980513e21490c3abe2aa8e712af6c89c5829e04d5f57880ad4f2a23" data-rendition-name="original" width="2500" height="1000" loading="lazy" alt="What (or who) after the Dalai Lama NT"> <figcaption>THEIR HOLINESSES: The Dalai Lama, who will be 90 in July (left), and China-installed Panchen Lama (above). Traditionally, it is the Panchen Lama who has a role in finding a new Dalai Lama. Photos: TENZIN CHOEJOR (left) / CHINAN NEWS SERVICE (right)</figcaption> </figure>  But China has rarely stuck its neck out for Nepal. Despite repeated requests for military help during its war with the British East India Company in 1814-16, the emperor in Beijing refused.&nbsp; Explains Sudheer Sharma: “China did not want to get involved with the British. They thought of their own national interests then, and they are thinking of their own national interests now with India.” During the Khampa Uprising in the 1960s, Kathmandu was also squeezed between American support for the guerrillas and China’s objections to Nepal being used as a base. But with the Nixon-Mao rapprochement in 1972, the Americans stopped helping the Khampas. Nepal then yielded to pressure from Mao Zedong to mount a military campaign to drive them out.&nbsp; Nepal was left to manage and host Tibetan refugees, and balance that with China’s security concerns. Explains Amish Mulmi: “Nepal has pretty much done everything China has asked to do, including deporting Tibetans. China doesn’t need to be insecure, but Nepal needs to maintain a careful balance.” Today, despite Donald Trump’s chest-thumping and <a href="https://nepalitimes.com/editorial/trump-s-second-coming">threats of a tariff war against Beijing</a>, he and Chinese President Xi Jinping are on the same page regarding democracy and freedoms. Which may mean Washington could once more leave the Tibetans in a lurch, and this could have a direct bearing on the Dalai Lama succession sequence. The United States' shifting foreign policy has often been criticised for leaving allies and partners to fend for themselves. Trump may revive his pressure on Japan, Korea and Taiwan to pay for the US defence umbrella.&nbsp; Nepal’s stance on the Tibetan community relies on marking boundaries and offering protection. During Chinese President Xi Jinping’s visit to Nepal, China proposed that Nepal sign an extradition treaty which Nepal politely refused. “Nepal has tactfully not let the Chinese side extend a longer hand on the Tibetan issue,” says Sharma. “Possibly, we are learning our lessons from history.” The question of who will choose the successor to the Dalai Lama will be decided by geopolitics, and China’s increased stature as a global economic power.&nbsp; Beijing could insist on sticking to tradition to let its candidate for the Panchen Lama make the final decision. This would allow it to move the seat of the Dalai Lama from Dharamshala back to Lhasa. The present Dalai Lama could also appoint his own candidate, but that person will not be allowed into Tibet by China. In that case, we may have a situation where there are two Dalai Lamas.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127030140_c9048725407641601bc68568db19e48197154cd6396f39d67ab113d94c26e675.jpg" data-media-id="editor_7" data-image-id="20250127030140_c9048725407641601bc68568db19e48197154cd6396f39d67ab113d94c26e675" data-rendition-name="original" width="1910" height="757" loading="lazy" alt="Voice for the Voiceless Dalai Lama"> <figcaption>Dalai Lama's latest book Voice for the Voiceless details his dealings with China over the last seven decades. </figcaption> </figure>

What (or who) after the Dalai Lama?

Between the 1980s and 2000s, over 5,000 <a href="https://download.ssrn.com/11/01/06/ssrn_id1736064_code1383023.pdf?response-content-disposition=inline&amp;X-Amz-Security-Token=IQoJb3JpZ2luX2VjEBkaCXVzLWVhc3QtMSJIMEYCIQCiYUc7BuJ7zaDn%2BOTCFOWBgNKqYarnapqY%2FWZbamFVsgIhAOC%2FPFXHR9Dx6xTicWMj5%2BJXdIEGZ7LxKRyjrCe61Ng9KsYFCPL%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEQBBoMMzA4NDc1MzAxMjU3IgzWD1Y1XNz2kaOS3jEqmgX0TbxyBTTrZrpd%2B5N72pFzJAwc%2BxTF8Dc0GnVG2tUGUYyxBt1YmfEqAw5cdOuRCZV23SSKkJwndg9IwI3yrjZGBp9XKxg4lK4Vq0Qy9RMmma5hNCVnA2T0MwGghlnmkgWPZA5ouZPiKFAecf4PE5qml2fu1wj72LEAig5R77cN6nC6%2BxTcygMiuiHrR9yZB4RyvTD9s58avGqUcn9hcIUdku3ydvAGVEgczzgEMCesRMtSgqzHz3E9bju9QLR5RpcDRp0wptfQ89uGXgyBGLCX%2BAl6uareSxQCSaDOthP4PmswWI7y7kBJbQp1pZq8r56Yoa3Qf5WVtmxbsWmDtbOsaSBa0yB6EIS8RKFGeQ%2Bcz%2BnEsOoPHIS%2BqO1k1%2BQuihjN0T66SnWFo8rl8Cv2g4GghY9p9DR3wopBJ6cE%2FtDJMY%2BZ03LkUwS%2Fc7ckyaRpfPX5g6Bb9J56a%2BNA5lnIV5o%2Fpjp%2BZJaVIvEzciyzzTwP58wznmcy3xppvK%2BwXBzBR96cPMXKTdNv9%2FqJ5jlnsgSRJpHWE3UyHbFucwQYXi19i7mCglFSuSkkL5Tg9nQWvXpuP9Z9VmMlQfQ%2F%2FpsfA6KlL81K3UK%2Bp%2FJB2mxQD9SYexZvAf1g21NUSF%2F8I19orsNrT6LutAnoJU%2FOTgO3qMbdgnR%2FuBytI3POnQAEIfbG0Za%2FrEDJ9j8CEbasNXsBMqkx8JKGRG2PUHMRC2xl5Z%2BNIbpsqGB8t%2BvAt40osDpgZStiyeiGdC1nMakUzZtBjWlttzoirCdemwPKJ8M%2BEohj2%2BLEN92yaOKdFewns0gjh%2BUxcotGvBo%2F7QZFappBNjLlR0PyanjcuB4MndEQjeIrd67ntscTKiLDI%2FfzwCHulsl6nbMpewpWFAYwg67guwY6sAGb3VJ2q%2F36hWhrVa8igP2hswnnLlcIU2uhOZa5ge2hCXkUYhL1BcSJfoWy2LwrWCXtdFo%2BT7KMU3p6O3jySdxSop8F4iO%2BJBiXVjSiXm%2FqZo3ri8sVwUgo4ksJI%2BT4AbfK3D3VGYapBgU5LdX%2FjkNwSVoR1vz4vMIyF56i7MKeYG1nFLgc0l9cIjrQI6eY869uIbgZ1XKqqBsuavCbYjSbSy7dMP0QSym%2FgmoWILGE0Q%3D%3D&amp;X-Amz-Algorithm=AWS4-HMAC-SHA256&amp;X-Amz-Date=20250103T172339Z&amp;X-Amz-SignedHeaders=host&amp;X-Amz-Expires=300&amp;X-Amz-Credential=ASIAUPUUPRWE65YAH56X%2F20250103%2Fus-east-1%2Fs3%2Faws4_request&amp;X-Amz-Signature=9b654b526e0779da4fa9f54e2fcde04ac9f7e91fb50d4f8094b1039ebb19e21b&amp;abstractId=1736064">Nepali children were adopted abroad</a>, primarily to the United States, France, and Spain. While international adoption was intended to provide vulnerable children with better opportunities, child trafficking and irregular practices prompted Nepal to suspend adoptions in 2007, and overhaul its policies. By 2010, stricter regulations aligned with the <a href="https://www.hcch.net/en/instruments/conventions/specialised-sections/intercountry-adoption">Hague Adoption Convention</a> drastically reduced adoption numbers. Today, many of these children, now adults, are returning to Nepal in search of their roots, only to encounter a society that no longer recognises them, legally or socially. Behind the statistics lie the <a href="http://hdl.handle.net/1854/LU-01GRNPPXAC1Z3AETV9HARNCG5Q">deeply personal and emotional journey</a> of adoptees returning to reconnect with their past, seek family, and rediscover a sense of belonging. These stories reflect a broader struggle for identity and the complexities of bridging two worlds. Maya Adopted at 9 by a family in Barcelona, Maya carried fragmented memories of her early life in Nepal including the painful recollection of the day her mother and sister vanished, leaving her and her younger siblings behind. She had faint images of her mother, elder sister, and the village where she once lived. In June 2017, Maya came to Nepal accompanied by Chandra Kala and two friends, Jay and Vikram. With only a few photographs of her mother Tulsi, her elder sister Pargati, and her brother-in-law Kamal, along with a street name, Maya arrived in Birendranagar after a 20-hour bus ride from Kathmandu. “Now that we’re close, I feel like I can’t face them,” she confessed to Chandra Kala, wrestling with anxiety about what she might uncover. “I’m nervous. I don’t know if I’ll recognise them or if they’ll recognise me. I don’t know how they’ll react or what they’ll say. And then there’s him [Kamal]. I have such bad memories of him. I don’t know if I can handle this.” Chandra Kala reassured her, reminding her of her courage and the importance of this moment. Maya and her companions asked around the town with little success until a shopkeeper recognised Kamal and directed them to a nearby village. Jay went to confirm and returned excitedly, shouting, “It’s her! It’s your sister!” Maya froze, paralysed by fear and anticipation but she pushed ahead. At the village, Maya’s sister Pargati initially struggled to recognise her. Jay introduced Maya: “Do you recognise her? This is your younger sister. She’s come all the way from Spain to find you.” Slowly, realisation dawned, and the two women embraced, bridging the decades of separation with tears and disbelief. The next day, Maya met her mother Tulsi in an emotionally overwhelming reunion. Tulsi rushed into the room and embraced Maya tightly, sobbing uncontrollably: “Mero chhora-chhori, gaye, gaye… my children they went, they went …” Once the tears subsided, Tulsi and Pargati began recounting the heartbreaking circumstances of their separation. After the death of her husband, Tulsi faced relentless judgment in their village when Kamal stayed with the family before his marriage to Pargati. The villagers accused Tulsi of impropriety, calling her पापी (sinful) and demanded that the family leave. “We didn’t want to leave, but the village didn’t want us here,” explained Pargati. “We left intending to bring you and your siblings later. But when we returned, you were gone.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120140_da7482d222e0a03b783c5e1df25536ed416d7b7475442e7fd40e54451572142e.jpg" data-media-id="editor_3" data-image-id="20250103120140_da7482d222e0a03b783c5e1df25536ed416d7b7475442e7fd40e54451572142e" data-rendition-name="original" width="384" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>An adoptee and companion return to Bal Mandir in Kathmandu after 19 years. Photo: CHANDRA KALA CLEMENTE-MARTINEZ</figcaption> </figure>  Tulsi recalled how she had entrusted Maya and her siblings to relatives, hoping they would be cared for temporarily. However, when she returned, the children had been sent away without her knowledge. “I only trusted them because I had no other choice,” Tulsi said through tears. “I didn’t know they would send my children away. What kind of mother does that make me? They called me a bad mother, but what else could I have done?” The reunion brought healing and answers but it also exposed the societal pressures that had fractured Maya’s family. Despite the challenges, Maya spent the rest of her visit bonding with her sister, nieces, and younger half-sister, Sunita, slowly bridging the gaps created by time and distance. Maya’s journey was a testament to the courage required to confront the past, the pain of uncovering difficult truths, and the hope of rebuilding connections once lost. Her story highlights the enduring emotional complexity faced by adoptees navigating their history and identity. Ashmita Unlike some adoptees whose main focus is reuniting with their biological family, 26-year-old Ashmita’s priority has been to uncover the institutional details surrounding her adoption. She wanted to understand what the orphanage and the government knew about her background and why so much information seemed concealed. “I just want to know where I come from,” she said. “Even if I never find my biological family, having a better sense of the places and people connected to my story would mean so much.” For many adoptees, returning to Nepal is not just about reconnecting emotionally, it is about seeking formal recognition as members of the Nepali community. However, the legal framework in Nepal often fails to acknowledge their unique status.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120144_bf0158b7829cf5db44382d7386d3b123032adad3f9e10e28096b80cd09170ba6.jpg" data-media-id="editor_4" data-image-id="20250103120144_bf0158b7829cf5db44382d7386d3b123032adad3f9e10e28096b80cd09170ba6" data-rendition-name="original" width="384" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>A mother reunites with her don after 18 years. Photo: CHANDRA KALA CLEMENTE-MARTINEZ</figcaption> </figure>  In Nepali law, adoptees are left in limbo: their birth parents are not considered legal parents, and their ties to the country are effectively erased upon adoption. This lack of recognition creates significant hurdles, particularly in two key areas: accessing pre-adoption records and obtaining Non-Resident Nepali (NRN) status. Despite international norms like the Convention on the Rights of the Child, which guarantees the right to know one’s origins, institutions often refuse to cooperate. Orphanages and non-profits in Nepal, which hold critical pre-adoption records such as birth certificates and citizenship documents, frequently withhold this information, reflecting the systemic reluctance to provide transparency. In numerous cases, records that should include family names, addresses, or relinquishment agreements were either incomplete or falsified. These practices not only prevent adoptees from reclaiming their histories but also perpetuate their disconnection from their heritage. Ashmita’s initial requests for information from her adoption agency were met with delays and incomplete responses. When she turned to the orphanage where she spent her early years, she encountered even greater resistance. At one point, the director of the orphanage issued veiled threats. Nevertheless, Ashmita persisted and managed to find the name of the individual who had brought her to the orphanage. However, the person had disappeared, leaving yet another gap in her story. A breakthrough came when Ashmita accessed a police report that suggested she might have been born in a different municipality than the one in her adoption records, prompting her to seek help from local authorities. The police took an interest in her case and began investigating possible connections to her birth family. While progress was slow, they meticulously followed leads to help her trace her origins. “It’s not easy,” Ashmita said of the process. “But every small step feels like I’m piecing something back together.” She also noted that societal perceptions could add to the difficulty. At times, she felt questioned about her identity and her right to seek answers. “People have asked me why I care so much or even suggested that I’m not Nepali anymore because I was adopted abroad,” she reflected. Ashmita’s story is a complex account of persistence in the face of institutional and personal challenges. While her search has not yet provided all the answers she seeks, it continues to offer her insights into her early life and the systems that shaped her adoption journey. &nbsp;“These records are sealed for a reason. They are not meant to be reopened,” said a government official. Even an NGO representative said: “It’s better for everyone if the past remains in the past.” An orphanage director asked: “Why are you asking these questions? This is not your place anymore.” Hari Prasad Sacré The Non-Resident Nepali (NRN) card is a lifeline for Nepali diaspora members, granting them residency and property rights in Nepal. Yet, adoptees are notably excluded from this framework. While the law stipulates eligibility for individuals whose parents or grandparents were Nepali citizens, it makes no provision for adoptees whose legal ties to their Nepali parents were severed by adoption. When Hari Prasad Sacré, a Nepali adoptee, sought to obtain an NRN card at the Nepal Embassy in Belgium, he encountered officials unfamiliar with processing an NRN request from an adoptee. His case was the first of its kind, setting a precedent but also highlighting the systemic barriers adoptees face. "You are not eligible; your surname is Sacré, it is not a Nepali name," an embassy staff said.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120140_9bdc24b7e34930059f895048ab7dc0ad3ca23b16907c572f01a8d5404a5feac5.jpg" data-media-id="editor_5" data-image-id="20250103120140_9bdc24b7e34930059f895048ab7dc0ad3ca23b16907c572f01a8d5404a5feac5" data-rendition-name="original" width="446" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>Hari Prasad Sacré receives tika from his father Khul Prasad Adhikari during Dasain, a few weeks after receiving his NRN card. Photo: HARI PRASAD SACRÉ</figcaption> </figure>  Sacré’s situation was legally ambiguous. Although his biological parents, including his father, Khul Prasad Adhikari, are alive and he maintains contact with them, he no longer had “legal” ties to Nepal due to the adoption process. Carrying a Belgian surname the embassy staff was initially convinced the adoptee couldn’t claim Nepali origin. Nepali law, which does not recognise biological parents as legal guardians once a child is adopted, created complications for the NRN application. To navigate this complexity, Sacré relied on a testimony from his father. Issued by a local government body in Kaski, the testimony affirmed that Hari had been put up for adoption and was of Nepali origin. While this enabled the embassy to approve his NRN card, the process was unnecessarily protracted and emotionally charged, highlighting the inadequacy of current policies to accommodate the unique situations of adoptees. Sacré’s case represents a rare instance where biological parents were alive and willing to provide testimony, but many adoptees are not as fortunate. A large number of adoptees were declared “orphans” during the adoption process, even when their parents were alive. This severed their legal ties to Nepal, stripping them of documentation that could later prove their origin. For others, the absence of living biological relatives or access to their original adoption records creates insurmountable barriers. Without clear documentation or a family member to vouch for their Nepali heritage, adoptees are excluded from the NRN framework. This denies them the rights and privileges afforded by the card, including property rights, legal recognition, and a formal connection to their homeland. Current laws fail to account for the complexities of adoptees’ legal status, leaving them disconnected from their cultural and legal heritage. Adoption papers, as evidence of Nepali descent, should be accepted as proof, granting adoptees rightful access to the NRN card and ensuring their inclusion in Nepal’s diaspora. Such reforms are crucial to ensure that all adoptees, regardless of their circumstances, can reclaim their heritage and establish a sense of belonging in Nepali society. Without these changes, the systemic exclusion of adoptees will persist, perpetuating inequities and denying them the opportunity to step up as active members of the Nepali diaspora. Sacré’s case serves as both a precedent and a call to action. It exemplifies the challenges and triumphs of adoptees navigating complex bureaucracies and advocates for a more inclusive and equitable approach to reconnecting adoptees with their homeland. Nepal can draw inspiration from South Korea, where the government has actively supported the reintegration of adoptees into their society. The F4 visa, established through efforts by organisations like the Global Overseas Adoptees’ Link (GOA'L), grants adoptees the right to live and work in Korea, while dual citizenship acknowledges their dual identity as members of the diaspora and their country of origin. GOA’L further fosters reconnection by offering language classes and cultural exchange programs, creating opportunities for meaningful reintegration and belonging. As Nepal refines its NRN citizenship framework, explicitly including adoptees could address the severance of legal and cultural ties caused by international adoption. Such inclusion would provide adoptees a pathway to residency, citizenship, and rights, enabling them to reconnect with their heritage. Complementing this with programs for language acquisition, cultural immersion, and historical education would honour Nepal’s responsibility to the approximately 5,000 children sent abroad. Nepal could establish a dedicated organisation similar to South Korea’s GOA’L and help adoptees access pre-adoption records, navigate legal processes, and engage in cultural exchange initiatives. It would also serve as a bridge between adoptees and Nepali society, fostering mutual understanding and collaboration. This article is based on doctoral studies by <a href="http://hdl.handle.net/1854/LU-01H4Z85GPS63ZWDJ3WB2E6KS70">Hari Prasad Sacré</a> and <a href="https://www.tandfonline.com/doi/full/10.1080/10357823.2022.2142932">Chandra Kala Clemente-Martínez</a>. Hari Prasad Sacré, PhD, is a postdoctoral researcher at Ghent University in Belgium, specialising in cultural translation, multilingualism, and identity in education. His PhD, Reading Illiteracy, explored fractured multilingualism and illiteracy in displaced identities such as adoptees, with work published in leading journals like Critical Arts and the European Journal for Cultural Studies. Chandra Kala Clemente-Martínez, PhD, is a postdoctoral researcher at the AFIN Research Group, Autonomous University of Barcelona, with a PhD in Social Anthropology. Her research focuses on family strategies, reproductive decisions, and adoption, with extensive fieldwork in Spain and Nepal examining adoptee reunions and related governance and rights.

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